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BX  5965  .M42 

Meade,  William,  1789-1862 
Lectures  on  the  pastoral 
office 


d 


LECTURES 


PASTOEAL   OFFICE 


DEllTERED    TO    THE 


STUDENTS  OF  THE  THEOLOGICAL  SEMINARY 


ALEXANDRIA,  VA. 


RIGHT  EEV.  WILLIAM' MEADE,  D.  D., 

BISHOP  OF   THE  PEOTESTANT  EPISCOPAL  CHURCH  OF  VIRGINIA. 


NEW-YORK: 

STANFORD  AND   SWORDS,   137,  BROADWAY. 
1849. 


HOBART   PRESS, 
57  Ana  Street, 

JOHN  R.  M'GOWN,  PKINTER. 


^"S-'nlScf^ 


PREFACE. 


Had  the  undersigned  any  reputation  as  an  author  to  sustain, 
or  were  he  in  pursuit  of  one,  he  certainly  would  not  publish 
the  following  Lectures.  Of  the  sincerity  of  this  declaration, 
the  reader  will  not  doubt,  when  he  shall  perceive  how  large  a 
portion  of  the  work,  not  merely  as  to  sentiments,  but  also 
language,  is  borrowed  from  others.  Although  there  is  also 
much  which  is  the  result  of  the  author's  own  reflections  and 
experience  ;  yet  that  is  of  so  plain  and  practical  a  character, 
and  expressed  in  such  unadorned  language,  that  no  one  will 
impute  to  him  the  folly  of  expecting  to  acquire  fame  by  it. 
Happily,  however,  for  the  cause  of  true  piety,  God  has  so 
ordained  it,  that  one  may  be  useful  to  others,  without  securing 
for  himself  any  reputation  for  talents  or  learning.  Diligence 
in  using  the  labors  of  others,  and  in  exerting  one's  own 
powers,  however  moderate,  may  eflect  something  which,  with 
God's  blessing,  may  be  useful.  Such  is  the  only  merit  claimed 
and  hope  cherished,  for  the  following  lectures.  They  have 
now  been  delivered  for  a  number  of  years  to  the  graduating 
class  of  the  Theological  Seminary  of  Virginia,  during  which 
time  the  wish  has  often  been  expressed  by  partial  friends  that 
they  might  one  day  be  publishdfi.  Nothing  was  further  from 
the  thoughts  of  the  lecturer  when  they  were  first  prepared. 
This  will  account  for  the  fact,  that  in  many  instances  quota- 


IV  PREFACE. 

tions  are  made,  not  only  without  referring  to  the  book,  chap- 
ter, or  page,  but  even  to  the  name  of  the  author.  Without 
going  over  all  the  volumes  examined  during  the  preparation 
of  the  lectures,  and  they  were  very  many,  it  would  be  impos- 
sible at  this  time  to  assign  numerous  quotations  to  their  proper 
authors.  It  is  not  improbable  that  in  some  few  instances, 
sentences  may  be  found,  not  even  appearing  as  quotations, 
which  are,  nevertheless,  the  rightful  property  of  others.  This 
may  be  accounted  for,  not  only  by  what  has  been  said  above, 
but  from  the  fact,  that  not  a  few  of  the  maxims  and  advices 
given,  were  taken  from  a  treasury  of  such  things  which  the 
author  had  been  laying  up  during  the  last  forty  years  for 
his  own  benefit,  without  recording  the  source  from  whence 
many  of  them  were  drawn.  The  subjects,  however,  are  of  so 
practical  a  nature,  and  the  sentiments  so  undoubtedly  true, 
that  'no  question  is  likely  to  be  raised  as  to  the  accuracy  of 
the  quotations. 

It  needs  only  to  be  added,  that  two  considerations  have 
led  to  the  publication  of  the  lectures  at  this  time, 

1.  That  the  author  might  the  better  discharge  his  duty  to 
the  young  candidates,  by  furnishing  them  with  a  text  book 
w^hich  they  may  carefully  study,  and  thus,  by  relieving  him 
from  the  delivery  of  the  lectures,  enable  him  more  thoroughly 
to  examine  the  class,  and  more  freely  to  expatiate  on  the 
subjects  under  consideration. 

2.  That  if  there  be  anything  useful  in  them,  others  might 
have  an  opportunity  of  profiting  thereby. 

To  the  favor  of  that  Being,  without  whose  blessing  no 
success  can  be  hoped  for,  the  volume  is  now  humbly  com- 
mended. 

WILIffAM  MEADE, 

.     Bishop  of  the  P.  E.  C.  of  Va. 


CONTENTS 


LECTURE  I. 

ON   THE   POWER,  RESPONSIBILITY,  AND    HOLINESS    OF   THE 

MiNiSTRY- 

Power  of  the  Ministry  of  every  Religion.  Of  the  Jewisli.  Of  the  Christian. 
Holiness  the  first  requisite.  Doctrine  of  Scripture  on  that  point.  Of  the  Church. 
Perfection  not  necessary.  Cecil  on  that  subject.  Erasmus.  Passage  from  Cow- 
per.  Bishop  Taylor.  St.  Augustine.  Helps  and  hindrances  to  this.  Bishop 
Burnet.  Mr.  Smith,  a  Scotch  Divine.  Mr.  Bridges.  Henry  Martyn.  Means 
for  promoting  holiness.  Cotton  Mather's  plan.  Setting  holy  examples  before 
jjs.  Leighton's  character,  by  Burnet.  Our  Lord  the  great  example.  Bishop  of 
Winchester's  work  on  the  mmisterial  character  of  Christ  recommended. 

LECTURE  II. 

SUBJECT  CONTINUED. 

Testimony  of  two  of  the  Fathers.  Humility  an  important  part  of  holinesjf. 
Temptations  to  pride  and  vanity.  False  friends.  Striking  passage  iji  Latin  from 
the  late  Bishop  Burgess.  Bishop  Taylor's  testimony.  Elliott.  Origen.  Brain. 
erd.  Legh  Richmond.  Solemn  passages  from  Baxter's  Reformed  Pastor.  Bishop 
Benson's  character.     Portrait  of  a  faithful  pastor,  by  Bishop  Ken. 

LECTURE  III. 

ON  A  ZEALOUS  AFFECTION  FOR  THE  OFFICE,  AND  DILIGENT 
PERFORMANCE  OF  ITS  DUTIES. 

Zeal  necessary  in  all  pursuits.  Comparison  of  the  pastoral  to  the  conjugal  rela 
tion.  The  zeal  of  our  Lord  and  the  Apostles.  Language  of  Scripture  and  the 
Church  on  the  subject.  Success  proportioned  to  effort.  Last  words  of  Dr.  Samuel 
Stanhope  Smith  to  the  senior  class.  Diligence  in  study.  A  great  weakness 
warned  against.  Putting  off  preparation  for  the  Sabbath,  a  sin.  Those  who  study 
little,  unprofitable  preachers.  Testimony  of  Sir  Joshua  Reynolds.  Dr.  Miller. 
Walton's  Life  of  Dr.  Donne.  Bickerstet,li.  Baxter.  Payson.  Bedell.  Good 
use  of  time.  Punctuality  necessary.  Melancthon  and  Bishop  White  on  that 
subject.  All  things  must  be  turned  to  account.  Scott  on  that  point.  Demos- 
thenes. Bonaparte.  Self-denial  necessary.  The  candidate  for  the  prize  w.  the 
Olympic  Games  an  example.  «  ,::,^ 


VI  CONTENTS. 

LECTURE  IV. 

ON  PREACHING. 

Preaching.  Its  early  origin  and  use.  Prominence  given  to  it  by  our  Lord  and 
the  Apostles.  The  Fathers.  The  Reformers.  Neglect  of  it  in  the  Romish 
Church.  Opposition  to  it.  Thorndike  and  Hooker  on  the  subject.  Preparation 
for  it.  Piety  an  important  part  of  preparation.  Bishop  Burnet's  testimony  to 
this.  Great  use  of  Scripture.  John  Newton.  Bishop  Spratt.  Chrysostom.  St. 
Augustine.  Saurin  and  other  Divines  on  the  Continent  defective.  Jews  an  ex- 
ample to  Christians  in  their  close  study  of  the  Scriptures.  The  abundant  use  of 
Scripture  in  certain  families  and  churches  at  this  time  in  England.  TJie  exam- 
ple of  the  present  Archbishop  of  Canterbury.  The  devotion  of  Scott,  Martyn  and 
Buchanan  to  the  Scriptures. 

LECTURE  V. 

SUBJECT    CONTINUED. 

Preparation  for  preaching.  Other  books  beside  the  Bible  to  he  read.  Careful 
study.  Britlges.  Cecil.  Great  variety  in  Scripture  to  be  copied.  Bishop  Jew- 
eirs  example.  Our  Lord  and  the  Apostles  use  the  Old  Testament  much.  Pro- 
fessor Porter's  testimony.  Three  years'  study  of  theology  the  least  amount.  Mr. 
Scott's  opinion  as  to  general  reading.  Right  use  of  it.  Bridges.  Dr.  Johnson's 
praise  of  Dr.  Watts.  Reading  not  indiscriminate.  All  books  of  genius  not  to  bo 
read.  Author's  opinion  of  Scott  and  Byron.  A  Common-place  Book  desirable. 
Selection  of  a  subject  and  text.  Plagiarism.  Prayer  necessary  in  composing  a 
sermon.  "Wickeliffe.  Owen.  Porter.  A  written  prayer  before  and  after  ser- 
monrecomraended.     Cecil.     Owen. 

LECTURE  VL 
ON  THE  SUBSTANCE  OF  OUR  PREACHING. 

The  whole  "Word  of  God.  Christ  the  sum  and  substance.  Two  striking  illus- 
trations. Cecil.  Matthew  Henry.  The  frequent  mention  of  Clirist's  name  not 
always  preaching  Christ.  The  Law  a  school-master.  Authorities.  St.  Paul. 
Augustine.  Tindal.  Calvin.  Beza.  Cecil.  Our  Catechism  and  Anti-Commu- 
nion Service.  Nowell's  Catechism.  Tractarian  views  of  the  use  of  the  Law. 
Doctrine  of  reserve.  Our  Lord's  example  falsely  quoted  in  its  favor.  The  preach- 
ing of  the  Apostles  our  fullest  example.  The  moralizing  school  of  divines.  The 
Platonic  school  of  old.  The  Church  has  suffered  much  from  mere  moralizing. 
Some  have  tried  both.  Walker  of  Truro.  Milnor  of  Hull.  Scott  and  Chalmers. 
Archbishop  Seeker's  testimony.     Testimony  of  missionaries. 

LECTURE  Vn. 

THE  LAW  OF  PROPORTION. 

Relative  value  of  different  parts  of  the  Christian  system.  Striking  comparisons 
of  Hooker.    Reference  to  the  human  body.    To  the  mind  and  body  as  united.    Ta 


CONTENTS.  VU 

the  different  faculties  and  affections  of  our  nature.  Illustrations  drawn  from  agri- 
culture and  the  legal  profession.  Answer  to  the  objection  that  all  things  enjoined 
by  God  are  equally  necessary  to  salvation.  Other  striking  passages  from  Hooker. 
Men  apt  to  be  most  positive  on  small  and  doubtful  things.  Archbishop  Leighion  on 
this  point.  Bishop  Pilkington.  Pythagoras.  The  young  most  dogmatic.  Bishop 
Burnet,  Hooker.  Those  who  blindly  follow  others,  positive.  A  false  way  of 
settling  controversies.  The  law  of  proportion  applied  to  internal  and  external 
acts.  Bishop  Butler.  Bishop  Ridley.  Doctrine  of  the  Church  as  to  the  Sacra- 
ments. The  Law  applied  to  the  Scriptures  and  human  writings.  To  doctrines 
and  precepts.  To  religious  controversy.  One  error  not  to  be  corrected  by 
another. 

LECTURE  VIII. 
ON  RIGHTLY  DIVIDING  THE  WORD  OF  TRUTH. 

Right  classification  of  our  hearers  necessary.  First  great  division.  Those  be- 
low and  those  above  the  age  of  discretion.  Much  of  God's  word  for  those  below 
it.  Parents  and  ministers  to  use  it.  Effect  of  ic  very  early  in  some  cases.  All 
beyond  the  age  of  discretion  divided  into  the  children  of  God,  and  servants  of  the 
devil.  To  be  addressed  as  such.  No  neutrals.  No  third  place  for  such  here- 
after. No  limbus  infantum.  No  purgatory.  The  time  when,  and  the  act  by 
which  we  pass  the  dividing  line.  Our  Lord's  miracles  in  healing  those  who  had 
faith,  prepared  the  way  for  the  doctrine  of  salvation  through  faith.  Case  of  the 
dying  thief.  That  not  the  only  death-bed  repentance.  Doctrines  of  the  Church 
as  to  this  in  the  Homilies  and  Visitation  Office.  Funeral  sermons.  Their  origin. 
The  portion  to  be  divided  to  the  saints  on  earth.  The  duty  of  using  the  means  of 
grace,  and  of  good  works  for  their  own  selves  and  others.  Articles,  Homilies, 
and  Works  of  the  Reformers  full  of  this. 

LECTUEE  IX. 

ON  EXPERIMENTAL  AND  PRACTICAL  TEACHING. 

Knowledge  of  Religion  in  our  own  hearts  necessary.  Family  physician  pre- 
ferred because  he  knows  our  constitution.  No  confidence  in  a  minister  who  cannot 
sympathize  with  his  people  in  their  spiritual  exercises.  Young  ministers  should 
preach  on  this  subject.  The  Church  has  suffered  by  the  neglect  of  this.  Pecu- 
liarly important  at  this  time.  Practical  preaching.  Our  Lord's  was  loth  practi- 
cal and  experimental.  The  Apostles  preached  precept  as  well  as  doctrine.  Vice 
must  be  condemned  and  duties  urged,  as  well  as  the  heart  addressed.  Testimo- 
nies. Bridges.  Bishop  Horsley.  Bishop  Home.  Mr.  Scott.  Jennings.  Those 
who  adopt  the  evangelical  system  should  be  very  careful  to  observe  the  above. 

LECTURE  X. 

OF  FAITHFULNESS  IN  PREACHING. 

Scripture  emphasises  this.     False  prudence  dangerous.     Enmity  of  the  heart 

will  be  awakened.     Bishop  of  Winchester.     Scott.     Case  of  Dr.  Dodd.     Faithful- 

£se  to  be  shown  in  the  solemn  application  of  Scripture.     In  distinguisliing  between 


yUl  CONTENTS. 

the  two  great  divisions  of  men.     The  Question  as  to  the  mode  of  addressing  the 
baptized  and  unbaptized,  considered.     True  and  false  professors  addressed. 

LECTURE  XI. 
AN  AFFECTIONATE   EARIi£STNESS   AND   PARTICULARITY   IN 

PREACHING. 

All  may  be  earnest  though  net  eloquent.  A  passage  from  Cowper.  Decision 
necessary.  Answer  of  Garrick.  Robert  Hall.  Particulai-ity.  Bishop  of  Win- 
chester. Mr.  Venn.  Professor  Porter.  Rowland  Hill.  Wiiitefield.  Particularity 
is  not  personality  or  harshness.  John  Newton.  Baxter.  Martyn.  Cecil.  Pru- 
dence in  reproving.  John  Randolph.  Bishop  Taylor.  Bishop  of  Winchester.  An 
authoritative,  positive  manner  very  improper  in  young  ministers. 

LECTURE  XIL 
ON  PLAINNESS  OF  STYLE.     READING    SERMONS    OR   EXTEM- 
PORIZING.    ON  THE  DELIVERY  AND  LENGTH  OF  SERMONS. 

Scripture  plain.  Episcopal  Church  suffered  much  from  neglect  of  this.  Cecil. 
Luther.  Sermon  before  the  Lord  Mayor  of  London.  Preaching  Latin  in  English. 
Sermons  sometimes  need  interpretation.  Dr.  Doddridge.  Dean  Swift's  advice. 
Bishop  of  Winchester.  Luther.  Matthew  Henry.  Legh  Richmond.  Fenelon. 
Burnet.  Dr.  Johnson.  Scotch  Clergy.  Some  allowance  to  be  made  for  the  select 
character  of  many  congregations.  A  cottage  or  cabin  where  a  few  poor  persons 
or  servants  are  assembled,  the  best  school  for  learning  true  eloquence.  The  author's 
opinion  as  to  the  extent  to  which  the  young  men  at  the  Seminary  may  carry  ex- 
hortation at  such  places.  Different  opinions  as  to  reading  or  extemporizing.  Some 
advices  as  to  delivery.  Greswell.  Servile  imitation  to  be  avoided.  Length  of 
sermons.  Cowper.  Hour-glass.  No  rule  to  suit  all  persons  or  subjects.  The 
advice  of  a  faithful  friend  to  bo  sought  and  followed. 

LECTURE  XITL 
ON  THE  APPLICATION  OF  SERMONS. 
To  be  made  in  different  parts  of  the  sermon,  or  altogether  at  the  close.  Human 
nature  to  be  well  studied,  that  all  the  faculties  and  affections  may  be  addressed. 
W^e  should  have  an  anatomy  of  the  inward  man  before  us.  St.  Paul  understood  it 
well.  Passage  from  Dr.  Watts.  Suitable  addresses  to  be  sought  in  Scripture  and 
other  books.  Use  to  be  made  of  the  house  of  mourning  and  death.  Mollia  tem- 
pora  fandi.  Mr.  Fletcher.  Quotations  from  Christian  Poets.  A  long  and  excel- 
lent passage  from  Mr.  Newton,  on  preaching  to  the  unconverted.  Mr.  Owen  and 
Scott  agree  with  Mr.  Newton. 

LECTURE  XIV. 

ON   THE    DELIVERY   OF    A    SERMON    AND   THE   READING   OF 
'   THE  SERVICE  IN  A  RIGHT  SPIRIT,  AND  SO  AS  TO  EDIFY  THE 
HEARERS,  AND  AID  THE  WORSHIPPERS. 

Pericles  prayed  to  the  gods  before  speaking.     Christian  Ministers  to  the  tru? 


CONTENTS.  ix 

God.  Those  wlio  extemporize  have  especial  nccil  of  Divine  assistance.  Prayer 
in  the  Office  of  Institution.  Advice  of  Erasmus.  Tliose  who  read  sermons  have 
also  great  need  of  grace.  Dr.  Miller.  Baxter.  Lord  Chatham's  rule.  A  passage 
from  Baxter's  Reformed  Pastor  to  bo  thus  used.  Other  preparation.  A  good 
night's  rest,  instead  of  sitting  up  to  finish  the  sermon.  Temperance.  Nothing  to 
stimulate  which  may  lead  to  evil.  Atlccting  case.  Always  be  at  church  in  good 
time.  On  reading  the  Service.  Careless  or  inanimate  reading  so  as  to  spare  our- 
selves, a  great  sin.  Liturgy  called  the  "  Lethargy"  of  the  Cliurch  by  some  persons 
on  that  account.  Dr.  Keith's  mode  of  reading  it.  Bishop  Ravenscroft's.  Old  Dr. 
Pilmore's  mode  of  asking  persons  to  read  it.  Solemnity  especially  to  be  observed 
in  reading  the  Special  Offices  of  the  Prayer  Book. 

LECTURE  XV. 

ON  PREPARATION  FOR,  AND  ADMINISTRATION  OF  THE 
SACRAMENTS  AND  RITE  OF  CONFIRMATION,  THE  RELIGI- 
OUS EDUCATION  OF  THE  YOUNG,  AND  EXERCISE  OF  DISCI- 
PLINE. 

The  Sacraments  must  be  rightly  used  to  be  beneficial.  Otherwise  evil.'  Bap- 
tism. True  faith  necessary  in  the  adult.  Then,  no  ineffectual  sign.  Efficacy 
to  infants  dependant  upon  many  things.  Duty  of  sponsors.  Why  parents  disal- 
lowed as  sponsors  in  England,  and  allowed  in  this  country.  Baptism  of  infants 
should  be  done  early  and  in  public.  Practice  of  the  author.  Bishop  White's  opi- 
nion. Baptism  must  be  improved.  Confirmation.  Qualifications  for  it.  Lord's 
Supper.  Minister's  consent  in  the  first  instance  required.  Rule  in  the  Enf^lish 
Church.  Persons  of  other  denominations  invited.  Discipline.  Three  methods 
recognized  in  the  Prayer  Book.  Instruction,  warning,  prohibition.  No  Church 
without  discipline. 

LECTURE  XVL 
t  ON  _  PASTORAL   DUTIES.    ' 

Minister,  a  shepherd.  Parable  of  the  hundred  sheep.  He  must  have  the  heart 
of  a  shepherd.  Cotton  Mather's  practice.  Conversation  on  religion,  an  art  to  be 
studied.  A  book  to  be  kept  for  the  purpose.  Family  visiting.  Ignatius.  How 
improved.  Mr.  Baxter.  Dr.  Doddridge.  Dr.  Watts.  Bishop  Home.  Archbishop 
Usher.  Bishop  of  Winchester.  Some  ministers  do  evil  in  their  visits.  Four  rules 
for  conducting  religious  conversation.  Controversy  to  be  avoided.  Testimony  of 
Melancthon.  Hooker.  Addison.  Young  ministers  especially  tempted  to  it.  The 
house  of  mourning  should  be  faithfully  visited.  Interesting  allegory.  The  poor 
to  be  attended  to.  Prayers  in  a  sick  room.  Those  in  the  Visitation  Office.  Ex- 
temporaneous and  other  prayers.  Practice  in  the  Church  of  England.  Bishops 
Hall  and  Hobart  on  that  subject.  Fidelity  in  dealing  with  the  dying  and  their 
relations. 

LECTURE  XVII. 

ON  CERTAIN  WEAKNESSES  AND  IMPROPRIETIES  WHICH  HIN- 
DER A  MINISTER'S  USEFULNESS. 

More  on  the  subject  of  vanity.     Temptations  to  it.     Case  of  a  Jesuit.     Anec- 


X  CONTENTS, 

dote  of  St.  Bernard.  Kirke  White.  St.  Augiistine.  Jerome.  Fenelon.  Sf, 
Paul.  Bishop  White  and  Griswold.  Vanity  shows  itself  in  telling  how  little  we 
have  studied  our  sermons.  Instances.  Also  in  boasting  of  our  independence, 
and  wishing  to  seem  original  and  very  wise.  Also  in  seeking  high  things  and 
large  fields  at  our  first  entrance  on  the  ministry.  Dr.  Doddridge.  Bishops  see 
this  weakness  in  deacons  at  the  very  first,  and  in  others  who  will  not  resign  a 
station  too  high  for  them.  Ministers  should  not  flatter  their  people,  nor  one  ano- 
ther. Bishops  should  not  use  it  with  the  clergy,  or  with  any  persons.  A  great 
evil  this  in  the  world,  and  Church.  Pride,  another  weakness.  Shows  itself  in 
standing  on  etiquette  and  ceremony.  In  taking  offence  easily.  In  resenting  in- 
sults. Sir  Isaac  Newton's  advice.  A  minister  should  not  be  hard  to  please. 
Bishops  White  and  Griswold.     .Judge  Marshall. 

LECTURE   XVIII. 

ON  OTHER  HINDRANCES  TO  USEFULNESS. 

Imprudence  in  conversation.  Dr.  Rush.  Fondness  for  arguing.  An  instance. 
Hasty  changes  in  a  parish.  Bishop  of  Winchester.  Mr.  Scott.  Legh  Richmond. 
Salary.  Archbishop  Seeker.  Mr.  Grimshaw.  Economy  and  plainneaa.  Rua- 
ning  in  debt.  Conduct  of  ministers  as  to  amusements,  parties,  etc.  Massillon. 
Quesnel.  Bridges.  Temperance  at  all  visits.  On  the  use  of  intoxicating  drinks. 
On  the  use  of  tobacco.     On  the  suhject  of  marriage. 

LECTURE  XIX. 

ON  THE  ORDINATION  VOWS  AND  PREVIOUS  SUBSCRIPTION. 

Need  of  much  prayer.  Subscription  well  considered.  Difference  between  the 
English  and  American  form.  Two  points.  One  mainly  for  the  clergy.  The 
other  for  both  clergy  and  people.  Protestants  and  Romanists  subscribe  creeds  on 
different  principles.  Different  views  taken  of  subscription.  The  great  points  em- 
phasized. The  order  as  to  importance  running  through  all  our  standar^Jp.  Con- 
formity to  the  worship.  Latitude  allowed  in  interpreting  the  Liturgy,  Office*, 
and  Homilies.  History  of  certain  changes  in  the  English  Prayer  Book.  Bishop 
White's  testimony  as  to  one  in  the  American  Prayer  Book.  DifficultieB  in  other 
confessions.    Conclusion. 


ERRATA, 


The  reader  is 

reques 

Page     14,  line  10, 

25,     ' 

'       4, 

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'     22, 

51,    ' 

'     21, 

51,     ' 

'    23, 

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'     14, 

80,     ' 

'     27, 

83,     ' 

'     11. 

89,     ' 

'     21, 

89,     ' 

'     25, 

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'     23 

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'     16, 

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'     27, 

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'     20, 

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'  9  & 

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'     23, 

sted  to  correct,  with  his  pencil,  the  following  errors.- 
for  "  and  "  read  then. 
for  "  cautious,"  read  courteous. 
for  "  nee  nee,"  road  nee  ncc. 

for  "  not,"  "  to,"  and  "  rid,"  read  non,  tu  and  sed. 
for  "  in  scripture,"  read  and  scripture. 
for  "  also  to,"  read  so  as  to. 
after  "  many,"  insert  other  things. 
for  "  love,"  read  laws. 
for  "  the  empty,"  read  be  empty. 
for  "  too,"  read  more. 
for  "  as  the,"  read  is  the. 
insert  "  only,"  after  those. 
for  "nothing,"  read  much. 
for  "  or  industry,"  read  on  industry. 
for  "  system,"  read  subject. 
for  "  reason,"  read  season. 
for  "  respected,"  read  suspected. 
for  "  hearts,"  read  hearers. 
for  "  if  not,"  read  though. 
for  "  promised,"  read  promise. 
for  "  in  animo,"  read  ex  animo, . 
10,  for  "  on,"  in  both,  read  or. 
for  "  urging,^'  read  arguing. 
for  "  nature,"  read  name. 
for  "  record,"  read  second. 


LECTUEE    I. 


ON  THE   POWER,   RESPONSIBILITY,  AND   HOLINESS  OF 
THE  MINISTRY. 


In  entering  on  these  plain  advices  to  my  young  friends 
wlio  are  soon  to  engage  in  tiie  duties  of  the  sacred  office,  it 
is  of  the  first  importance  that  they,  as  well  as  myself,  be 
deeply  impressed  with  the  immense  power,  corresponding 
responsibility,  and  required  holiness  of  the  same ;  not  that  we 
may  be  puffed  up  as  some  are  with  a  vain  conceit  of  ourselves, 
or  be  led  to  magnify  our  office  unduly,  but  rather  to  wonder  that 
such  weak  and  foolish  things,  such  earthen  vessels,  should 
be  employed ;  and,  under  a  sense  of  our  unworthiness  and 
the  greatness  of  the  work,  to  cry  out  who  is  sufficient  for 
these  things,  going  to  Him  in  whom  alone  our  sufficiency  is. 
That  there  is  and  ever  has  been,  in  all  ages  and  countries,  a 
mighty  moral  power  over  the  hearts  and  minds  of  men,  in  that 
order  denominated  the  Priesthood,  is  one  of  the  best  attested 
facts  in  universal  history.  For  the  promotion  of  good  or  ill, 
truth  or  falsehood,  happiness  or  misery,  they  of  all  others  .||f 
have  been  most  effective.     So  evil  have  they  been  in  some 


12  LECTL'RES   ON   THt;   I'ASTORAL  OFFICE. 

Countries,  that  the  friends  of  humanity  have  been  tempted  to 
wish  their  extinction.  But  God  has  not  so  willed.  As  any 
religion  which  has  ever  existed  is  better  than  none,  so  the 
most  corrupt  ministry  has  been  better  than  none  whatever. 

With  the  priests  of  all  the  false  religions  of  earth — corrup- 
tions as  they  were  and  are  of  the  true  faith — we  have  nothing 
to  do ;  no,  not  even  with  that  which  God  once  gave  to  the 
Jewish  Church,  for  it  has  long  since  been  done  away  with  all 
its   sacrifices.      Ours  is  that  appointed    by  our  Lord,  when 
after  having  declared  that  all  power  was  given  unto  him  in 
heaven   and  earth,  he  bade  the  apostles  go  forth  to  preach 
the  Gospel  and  make  converts  to  his  kingdom,  promising  his 
presence  and  blessing  to  them  and  his  whole  Church ;  calling 
them  the  salt  of  the  earth,  the  light  of  the  world,  his  stewards, 
ambassadors,  ministers  to  bind  or  loose,  remit  or  retain  sins ; 
that  is,  to  preach  his  word,  administer  his  sacraments,  and 
exercise  discipline  in  his  Church  below,  and  thus,   as  in  all 
other  ways,  to  be  laborers  together  with  him.     Then  he  bids 
us  ever  to  remember  that  we  have  to  give  an  account  not  of 
ourselves  only,  but  of  other  souls  unto  God.     Judgment  is 
to  begin  at  the  house  of  God,  and  the   severity  of  the  trial 
and  the  weight  of  the  penalty  will  be  proportioned  to  the 
trust  reposed.     The  witnesses  against  us  will  be  lost  souls, 
and  perhaps  they  also  will  be  among  our  executioners  and 
tormentors.     In  accordance  with  what  might   be  expected 
from  the  words  of  our  commission  and  the  titles  bestowed  on 
us,  are  the  facts  which  the  Christian  Church  in  its  eventful 
history  presents  to  our  view.     If  in  the  history  of  the  Jewish 
nation  it  was  ever  "like  priest,  like  people,"  if  evil  pastors 
caused  the  people  to  err,  and  good  ones  led  them  in  the 
right  way,  so  has  it  been  in  the  Christian.     A  due  proportion 
has  ever  been  seen  between  the  wisdom,  piety,  and  happiness 
of  the  ministry,   and  that  of  the  people  among  whom  they 
have  labored.     Nor  is  this  wonderful,  when  we  consider  the 


LECTURE  I.  13 

character  and  importance  of  the  subjects  committed  to  tliern, 
and  compare  them  with  those  intrusted  to  the  ruler,  the 
general,  and  the  philosopher.  It  is  therefore  a  matter  of 
unspeakable  importance  to  each  one  of  you  to  know,  how  you 
may  so  fulfil  your  ministry,  as  to  be  able  to  give  in  your  account 
with  joy  and  not  with  grief;  with  joy  in  presenting  to  Christ 
souls  saved,  in  some  degree  through  your  instrumentality,  and 
riot  with  grief,  because  in  a  measure  lost  through  your  neglect 
or  crime.  Let  us,  then,  consider  the  means  of  doing  this  great 
work,  so  as  to  please  God  and  save  men. 

HOLINESS  OF  THE  MINISTRY. 

The  first  qualification  I  mention,  is  that  of  personal  holi- 
ness. Wisdom,  prudence,  learning,  zeal,  a  due  setting  apart 
for  the  office,  are  all  in  their  proper  place  and  measure 
important,  and  often  mentioned  as  such  in  God's  word ;  but 
all  these  may  be,  and  yet  avail  almost  nothing,  except  there 
be  personal  holiness.  On  this  the  emphasis  is  laid,  "  Take 
heed  to  thyself."  "Keep  thyself  pure."  "  Thou  that  teachest 
another,  teachest  thou  not  thyself?"  "  Be  ye  clean  that  bear 
the  vessels  of  the  Lord."  "  Thou,  O  man  of  God,  follow  after 
righteousness,  godliness,  faith,  love,  meekness,  patience."  "  In 
all  things  show  thyself  a  pattern  of  good  works,  giving  none 
oflTence,  that  the  ministry  be  not  blamed."  Such  are  some  of 
the  laws  laid  down  for  the  ministry.  Our  Lord  and  the 
apostles,  not  only  gave  these  directions,  but  set  us  living 
patterns  of  the  same.  Our  Lord  did  no  sin.  Satan  found 
nothing  in  Him.  He  was  entirely  devoted  to  His  work.  St. 
Paul  called  upon  his  converts  to  follow  him  as  he  followed 
Christ.  "Ye  are  our  witnesses,"  he  says,  "howholily,  and 
justly,  and  unblameably  we  behaved  ourselves  amongst  you." 
"Ye  have  us  for  an  ensample."  With  great  propriety  and 
force  might  he  say  to  Timothy,  "  Let  no  man  despise  thy 
youth,  but  be  thou  an  ensample  of  the  believers  in  word,  in 


14  LECTURES  ON  THE  PASTORAL  OFFICE. 

conversation,  in  charity,  in  spirit,  in  faith,  in  purity."  Let 
him  be  all  this,  and  then  no  man  would,  or  could  despise  him, 
though  all  men  might  despise  one,  however  lofty  his  preten- 
sions to  priestly  power,  who  was  defective  in  these  things. 
We  may,  doubtless,  say  with  an  eminent  writer,  that  in 
ninety-nine  cases  out  of  an  hundred,  if  a  pastor  is  despised, 
he  has  himself  to  blame.  It  is  a  fact,  well  sustained  by  the 
history  of  God's  Church,  that  success  in  the  ministry  is 
connected  with  holiness  more  than  with  any  other  gift  of  the 
Spirit.  John  the  Baptist  was  first  a  burning  and  a  shining 
light ;  and  how  many  did  he  turn  to  God  ?  What  an  awe 
did  he  strike  into  the  soul  of  Herod,  though  his  murderer  ? 
He  feared  John,  for  he  was  a  righteous  man.  Luther's  was 
the  true  doctrine  :  "  Ardere  prius  est,  Lucere  postea."  "  Ar- 
dor mentis  est  lux  doctrinae."  In  no  place,  perhaps,  was  St. 
Paul's  success  greater  than  in  Thessalonica,  and  it  was  to  the 
people  of  that  place  he  said,  "  ye  are  witnesses,  and  God  also, 
how  holily,  and  justly,  and  unblameably  we  behaved  ourselves 
among  you." 

There  is  also  something  very  peculiar,  and  surely  not 
without  design,  in  the  manner  in  which  it  is  said,/'  The  hand 
of  the  Lord  worketh  mightily  by  the  ministry  of  Barnabas, 
for  he  was  a  good  man,  and  full  of  the  Holy  Ghost  and  of 
faith,  and  much  people  were  added  to  the  Lord." 

The  same  principle  seems  to  be  involved  in  the  promise 
made  to  fervent  prayer.  It  is  not  merely  said  that  the  prayer 
of  the  righteous  availeth,  but  that  "  the  effectual,  fervent 
prayer  of  the  righteous  availeth  much."  What  an  argument 
is  here  in  behalf  of  seeking  a  high  degree  of  personal  holiness  ; 
viz :  that  our  prayers,  and  example,  and  preaching,  may  be 
proportionably  blest,  so  that  according  to  the  promise  we 
may  be  "  clothed  with  righteousness,"  or  as  it  is  sometimes 
rendered,  "with  salvation,"  that  we  may  have  many  seals 
to  our  ministry,  may  turn  many  to  righteousness.     On  the 


LECTURK  1.  15 

contrary,  how  dreadful  the  thought,  that  through  neglect  and 
want  of  this,  others  may  suffer,  souls  be  lost,  as  far  as  the 
sin  of  one  can  contribute  to  the  ruin  of  another. 

DOCTRINE  OF  THE  CHURCH  ON  THE  SUBJECT. 

Such  is  clearly  the  doctrine  of  scripture,  but  is  it  that 
of  the  Church  ?  Does  not  the  twenty-sixth  article  seem 
to  speak  otherwise  ?  Let  us  examine  it.  "  Neither  is 
the  effect  of  Christ's  ordinance  taken  away  by  their  wicked- 
ness, nor  the  grace  of  God's  gift  diminished  from  such,  as  by 
faith  and  rightly  do  receive  the  sacraments  ministered  unto 
them,  which  be  effectual  because  of  Christ's  institution  and 
promise,  although  they  be  ministered  by  evil  men."  It  is  in- 
deed a  most  comfortable  truth,  that  when  pious  persons,  with 
true  faith,  come  to  the  holy  sacraments,  seeking  grace  from 
God  through  them,  God  will  not  withhold  his  blessing  because 
of  the  unworthiness  of  the  instrument  who  administers  the 
emblems,  nor  shall  the  official  acts  of  bad  ministers  lose 
their  validity  so  as  to  require  repetition.  But  still  the  wicked- 
ness of  ministers  may  hinder  persons  from  coming  with  true 
piety  to  the  ordinances,  and,  in  many  ways,  lower  the  tone 
of  religion  among  the  people,  and  \esid  even  the  righteous  into 
error  ;  nor  can  we  suppose  that  an  ungodly  minister  is  likely 
to  prove  as  successful  an  instrument  of  conversion  to  the 
wicked,  who  will  scarcely  be  persuaded  to  listen  to  his  hypo- 
critical discourses.  The  Church,  well  aware  of  this  efiect, 
goes  on,  therefore,  in  the  same  article  to  direct  that  proper 
measures  be  taken  to  avert  this  calamity,  by  excluding  such 
persons  from  the  ministry.  All  the  canons  for  candidates 
and  ministers  of  every  grade,  and  her  most  solemn,  heart- 
searching,  and  holy  ordination  services,  are  most  expressly 
and  admirably  adapted  to  the  purpose  of  securing  personal 
piety,  as  she  well  knows  how  important  an  ingredient  it  is  in 
the  ministerial  character,  in  order  either  to  the  happiness  or 


16  LECTURES  ON  THE  PASTORAL  OFFICE. 

usefulness  of  the  person  clothed  with  it.  A  more  happy, 
honorable,  and  useful  character  is  not  to  be  found  on  earth 
than  a  pious  and  faithful  minister,  whose  life  preaches,  by  ex- 
ample, the  same  things  which  his  tongue  utters  from  the  pul- 
pit ;  for  the  tongue  can  only  persuade,  while  the  life  com- 
mands. On  the  other  hand,  there  cannot  be  conceived  a 
more  unhappy  and  pitiable  object  than  one  who  has  mistaken 
his  calling,  or  engaged  in  it  from  unworthy  motives — whose 
feelings  and  conduct  are  in  a  different  direction  from  those 
duties  and  studies  in  which  the  man  of  God  takes  his  delight. 

PERFECTION    NOT    NECESSARY. 

What  I  have  said  will  surely  be  sufficient  to  satisfy  you 
of  the  propriety  of  beginning  with  this  qualification  as  the 
most  important,  both  on  your  own  account  and  on  that  of 
others,  and  that  I  cannot  be  too  emphatic  concerning  it. 
But  lest  you  should  be  needlessly  discouraged  by  any  thing  I 
may  say,  let  me  quote  a  remark  of  the  pious  Mr.  Cecil,  show- 
ing that  perfection  is  not  indispensable  to  success,  that  some 
defects  will  be  in  the  best  of  characters.  "  God,"  he  says, 
"  by  leaving  his  greatest  servants  to  the  natural  operation  of 
human  frailty,  in  some  pai't  or  other,  of  their  character,  has 
written  on  the  face  of  the  Christian  Church  'cease  ye  from 
man.'  He  does  by  perfection  of  character  as  he  did  by  the 
body  of  Moses,  he  hides  it  that  it  may  not  be  idolized."  But 
while  I  thus  exclude  perfection  from  the  idea  of  the  ministe- 
rial character,  I  must  distinctly  say,  that  as  there  is  a  certain 
holiness  without  which  no  man  shall  see  the  Lord,  so  there  is  a 
certain  personal  sanctity  of  heart  and  life  without  which  no 
minister  of  Christ  must  either  hope  to  be  saved  himself,  or 
be  the  instrument  of  much  good  to  others.  To  the  attain- 
ment of  this  personal  piety  there  are,  in  the  ministerial  pro. 
fession,  both  helps  and  hindrances,  which  it  becomes  us  to  un- 
derstand, rightly  using  the  one,  and  carefully  avoiding  the 


LECTURE  I.  17 

other.  I  do  not  mean  that  we  must  come  to  this  personal 
holiness,  by  using  certain  helps  to  be  found  in  the  profession, 
for  though  God  has  in  his  mercy,  and  by  the  power  of  his 
grace,  converted  some  few,  such  as  Scott  and  Chalmers, 
after  entering  the  ministry,  yet  it  is  an  awful  experiment 
and  impious  tempting  of  God.  Erasmus  well  said,  "  he  that 
would  be  Didacticos  must  first  be  Theodidacticos."  To 
preach  an  unknown  God,  is  worse  than  to  worship  an  un- 
known God. 

What  I  mean  to  say,  then,  is,  that  after  entering  the  mi- 
nistry with  sincere  motives,  we  have  much  to  do  in  order  to 
make  full  trial  of  it,  not  only  by  preaching,  but  by  living 
the  truth.  "  There  will  be  life  in  our  doctrine,"  said  one, 
"  When  there  is  doctrine  in  our  life,"  and  he  that  would  un- 
dertake to  reprove  the  world,  must  be  one  whom  the  world 
cannot  reprove. 

It  was  one  of  the  severest  taunts  ever  cast  on  the  minis- 
try, when  it  was  said,  that  "there  are  some  who,  by  their  ser- 
mons, show  what  religion  is,  and  by  their  lives  what  it  is  not." 
The  pious  Cowper  has  but  too  faithfully  drawn  the  character 
of  such  an  one,  after  commending  the  opposite. 

"  I  venerate  the  man  whose  heart  is  warm, 
Whose  hands  are  pure,  whose  doctrine  and  whose  hfe 
Coincident,  exliibit  lucid  proof 
That  he  is  honest  in  the  sacred  cause. 
To  sucli  1  render  more  than  mere  respect, 
Whose  actions  say  that  they  respect  themselves. 
Some,  decent  in  demeanor,  while  they  preach, 
That  task  performed,  relapse  into  themselves, 
And  having  spoken  wisely,  soon  give  proof, 
Whoe'r  was  edified,  themselves  were  not." 

If  even  Cicero  and  Quintillian  should  lay  it  down  as  a 
principle  in  rhetoric  that  none  but  a  good  man  can  be  an 
orator,  how  much  more  truly  may  it  be  said  of  the  preacher 
of  the  Gospel.  "  A  minister  of  an  evil  life,"  says  Bishop 
Taylor,  "cannot  preach  with  that  fervor  and  efficacy,  that 
2 


18  LECTURES  ON  THE  PASTORAL  OFFICE. 

life  and  spirit,  with  which  a  good  man  does.  For  besides 
that  he  does  not  himself  understand  all  the  secrets  of  religion, 
and  the  private  inducements  of  the  spirit,  and  the  sweetness 
of  internal  joy,  and  the  inexpressible  advantages  of  holy 
peace ;  besides  all  this,  he  cannot  heartily  speak  all  that  he 
knows.  There  is  a  fear,  and  there  is  a  shame,  and  there  is  a 
guilt,  and  a  secret  willingness  that  the  thing  he  preaches 
were  not  true,  and  some  little  private  arts  to  lessen  his  own 
consent,  and  to  take  off  the  asperities  and  consequent  trouble 
of  a  clear  conviction."  Wherefore  St.  Augustine,  justly  said, 
"Ipsam  obmutescere  eloquentiam,  si  segra  sit  conscientia." 
We  must  have  the  witness  within  ourselves,  and  be  able  to 
say,  "  We  speak  that  we  know."  Knowing  that  the  doctrine 
is  of  God,  by  having  realized  it  within  our  hearts,  and  tried  it 
in  our  lives,  we  can  speak  strongly  and  without  fear  of 
contradiction. 

HELPS  AND  HINDRANCES  TO  MINISTERIAL  HOLINESS. 

Let  us  now,  as  we  proposed,  allude  to  certain  helps  and 
hindrances  to  the  attainment  of  this  holiness,  which  are 
incident  to  the  ministerial  profession.  First,  as  to  the  helps. 
"  The  clergy  have  one  great  advantage,"  says  Bishop  Bur- 
net, "  beyond  the  rest  of  the  world  in  this  respect,  that, 
whereas,  the  particular  callings  of  other  men  prove  to  them 
great  distractions,  and  lay  many  temptations  in  their  way,  to 
divert  them  from  minding  their  high  and  holy  calling  of 
being  Christians,  it  is  quite  otherwise  with  the  clergy,  for  the 
more  they  follow  their  private  callings,  the  more  certainly 
do  they  advance  their  general  one,  the  better  priests  they 
are,  the  better  Christians  do  they  become.  Every  part  of 
their  calling,  when  well  performed,  raises  good  thoughts, 
brings  good  ideas  into  the  mind,  and  tends  both  to  increase 
their  knowledge,  and  quicken  their  sense  of  divine  things. 
A   priest,  therefore,  is  more   accountable   to   God  and  the 


LECTURE  1.  1^ 

world  for  his  deportment,  and  will  be  more  severely  accounted 
with,  than  any  other  person  whatsoever."  It  is  certainly 
true,  that  our  study  of  the  scriptures  and  other  religious 
books,  our  private  and  public  devotions,  our  intercourse  with 
the  religious,  our  visits  to  the  sick  and  dying,  antl  the  solemn 
responsibilities  ever  resting  upon  us,  are  all  of  them  calculated 
to  be  great  helps  to  our  piety.  But  then  they  must  be  dili- 
gently improved,  otherwise  they  may  be  perverted  into 
hindrances,  may  prove  temptations  to  the  contrary.  There 
is  one  consideration  belonging  to  our  profession  which  ought 
never  to  be  lost  sight  of  "  By  the  original  constitution  of 
our  nature,  habit,  which  strengthens  our  active  principles, 
weakens  all  passive  impressions.  The  more  frequently  we 
feel  or  consider  motives  to  piety,  without  really  being  excited 
to  the  practice  of  it,  the  feebler  will  be  their  influence  upon 
us,  the  greater  our  inability,  the  more  imminent  our  danger 
of  never  yielding  to  their  force.  This  is  an  alarming  truth 
to  all  human  beings,  but  to  the  ministers  of  the  Gospel  more 
alarming  than  to  others.  We  must  revolve  and  preach  the 
duties  of  religion  so  frequently  that  if  they  do  not  influence 
us  early  to  sincere  and  steadfast  piety,  they  must  quickly 
become  familiar  and  lose  their  power."  These  are  the  words 
of  Mr.  Smith,  a  Scotch  Divine,  whose  lectures  on  the  minis- 
try I  recommend  to  your  frequent  perusal.  Mr.  Bridges, 
also,  in  his  excellent  work  on  the  ministry,  has  enlarged  very 
admirably  on  this  danger.  "  Do  we  sufficiently  consider  how 
much  our  personal  religion  is  endangered,  from  the  very 
circumstance  of  religion  being  our  profession.  In  going 
through  the  duties,  putting  on  the  appearances,  speaking  the 
language,  and  exhibiting  the  feelings  of  religion,  what  care, 
what  watchfulness,  what  tenderness  of  heart,  what  prayer  is 
requisite,  to  preserve  the  spirit  of  religion.  Have  none  of  us 
cause  to  complain,  "they  made  me  keeper  of  the  vineyards, 
but  mine  own  vineyard  have  I  not  kept."     We  may  minister 


20  LECTURES  ON  THE  PASTORAL  OFFICE. 

grace  to  our  hearers,  and  yet  not  to  ourselves.  Spirituality 
of  doctrine  is  not  always  connected  with  spirituality  of  heart 
and  conduct.  The  best  of  us  are  far  more  spiritual  in  our 
pulpits,  than  in  our  closets,  and  find  it  more  easy  to  preach 
against  all  the  sins  of  our  people,  than  to  mortify  one  in  our 
own  hearts.  This  difficulty  springs  out  of  the  peculiar  self- 
deception  connected  with  our  employment.  We  are  apt  to 
forget  the  Christian  in  the  minister.  We  study  the  Bible 
more  as  ministers  than  as  Christians,  more  to  find  matter  for 
the  instruction  of  our  people,  than  food  for  the  nourishment 
of  our  souls ;  and  thus  we  are  in  danger  of  becoming  mere 
formalists  in  our  profession."  It  has  been  well  remarked,  that 
"  when  once  a  man  begins  to  view  religion,  not  as  of  personal, 
but  of  professional  importance,  he  has  an  obstacle  in  his 
course  with  which  private  Christians  are  unacquainted." 
Henry  Martyn  seems  to  have  been  tenderly  conscious  of  this 
temptation.  "  Every  time  I  open  the  scriptures,"  he  says, 
"my  thoughts  are  about  a  sermon  or  exposition,  so  that  in 
private  I  seem  to  be  reading  in  public."  At  a  later  period, 
also,  he  observes,  "  I  see  how  great  are  the  temptations  of  a 
missionary  to  forget  his  own  soul.  Apparently  and  outwardly 
employed  for  God,  my  heart  has  been  growing  more  hard  and 
proud.  Let  me  be  taught  that  the  first  great  business  of 
earth,  is  the  sanctification  of  my  own  soul,  so  shall  I  be  ren- 
dered more  capable  also  of  performing  the  duties  of  the 
ministry  in  a  holy  and  solemn  manner."  Mr.  Martyn's  has 
been  the  experience  of  thousands.  It  is  plain  that  we  cannot 
live  by  feeding  others,  or  heal  ourselves  by  the  mere  employ- 
ment of  healing  our  people.  In  such  a  course  of  official 
service  our  familiarity  with  death  and  eternity,  may  be  like 
that  of  the  grave  digger,  the  physician,  and  the  soldier.  We 
all  know  to  what  utter  insensibility  some  of  these  are  brought 
by  their  familiarity  with  scenes  of  sickness,  of  blood,  of  pain, 
and  of  death.     But  while  we  are  thus  fearful  of  neglecting 


LECTURE    I.  21 

our  own  souls  in  the  round  of  duties  which  belong  to  the 
ministerial  profession,  we  must  never  omit  any  of  them,  or 
fail  to  perform  them  with  zeal  and  diligence,  for  that  would 
hinder  our  own  improvement.  A  twofold  object  is  to  be 
sought  for  in  the  cultivation  of  personal  holiness,  viz :  our 
own  present  peace  and  future  salvation,  and  increased  useful- 
ness with  others. 

TWO  METHODS   OF  PROMOTING    HOLINESS  RECOMMENDED. 

Two  things  I  would  recommend  as  excellent  helps  to  this 
duty  of  cultivating  personal  holiness  for  your  own  security, 
and  for  the  welfare  of  others.  The  first  is,  the  method  adopted 
by  the  pious  Cotton  Mather,  in  the  preparation  of  his  ser- 
mons, which  was,  to  stop  at  the  end  of  every  division  of  the 
discourse,  and  endeavor  by  prayer  and  self-examination,  to 
fix  upon  his  heart  some  holy  impression  of  the  subject.  Thus 
the  seven  hours  that  he  usually  gave  to  his  sermon,  proved 
so  many  hours  of  devotion  to  his  own  soul,  and  a  most  effec- 
tive means  of  infdsing  life,  warmth,  and  spirituality  into  his 
compositions.  By  such  a  course  we  should  never  preach  a 
sermon  to  our  people,  in  which  we  had  not  previously  found 
a  blessing  to  ourselves. 

The  second  is  the  devotional  reading  of  the  lives  of 
eminently  pious  persons,  especially  ministers  of  the  Gospel, 
The  account  which  Bishop  Burnet  gives  of  the  influence  of 
Archbishop  Leighton's  character,  on  himself,  is  much  to  our 
purpose.  In  the  close  of  his  treatise  on  the  Pastoral  Care, 
he  says,  "  I  have  laid  together  with  great  simplicity  what  has 
been  the  subject  of  my  thoughts  for  above  thirty  years.  I 
was  formed  to  them  by  a  bishop  that  had  the  greatest  eleva- 
tion of  soul,  the  largest  compass  of  knowledge,  the  most 
mortified  and  heavenly  disposition,  that  I  ever  yet  saw  in 
mortal ;  that  had  the  greatest  parts,  as  well  as  virtues,  with 
the  perfectest  humility  I  ever  saw  in  man,  and  had  a  sublime 


SP  LECTURES  ON  THE  PASTORAL  OFFICE. 

strain  in  preaching,  with  so  grave  a  gesture,  and  such  a 
majesty  of  thought,  and  language,  and  pronunciation,  that  I 
never  once  saw  a  wandering  eye  where  he  preached,  and 
have  seen  whole  assemblies  melt  into  tears  before  him ;  and 
of  whom  I  can  say  with  great  truth,  that  in  a  free  and  fre- 
quent conversation  with  him,  for  above  two  and  twenty  years, 
I  never  knew  him  say  an  idle  word  that  had  not  a  direct 
tendency  to  edification,  and  I  never  once  saw  him  in  any 
other  temper  but  that  which  I  wished  to  be  in,  in  the  last 
moments  of  my  life."  If  we  cannot  have  such  a  man  ever 
with  us,  it  is  good  to  have  the  remembrance  of  him.  If  the 
original  be  gone,  it  is  good  to  look  at  the  picture,  and  try  to 
copy  after  it.  Examples  are  set  before  us  in  scripture, 
"whose  faith  we  should  follow,  considering  the  end  of  their 
conversation,  even  Jesus  Christ,  the  same  yesterday,  to-day, 
and  for  ever."  He  is  our  great  example,  we  must  follow 
others,  only  as  they  follow  him.  To  have  the  mind  that  was 
in  Christ,  to  be  willing  to  spend  and  be  spent  for  his  sake,  in 
order  to  the  salvation  of  souls ;  this  is  the  perfection  of  the 
Christian  ministry.  I  cannot  conclude  this  lecture  without 
earnestly  recommending  to  you  all,  if  it  be  possible,  to  obtain 
and  study  much  the  excellent  work  of  the  present  Bishop  of 
Winchester,  on  the  "  Ministerial  Character  of  Christ."  In  it 
is  most  carefully  set  forth  every  thing  in  the  life  and  ministry 
of  Christ,  which  should  be  to  us  an  example.  I  know  of  no 
work  on  the  ministry  more  worthy  of  republication  in  our 
country  than  this,  and  hope  that  it  will  not  be  passed  by. 


LECTUEE    II. 


HOLINESS  THE  CHIEF  REaUISITE  IN  A  MINISTER. 

No  apology  is  needed  for  continuing  to  speak  somewhat 
longer  on  a  subject  so  deeply  important  as  that  of  ministerial 
piety.  If  this  be  wanting,  though  we  have  all  faith,  and  the 
gift  of  tongues,  and  miracles,  and  the  eloquence  of  angels,  and 
may  answer  some  purpose  in  the  Church,  it  may  only  be  as 
that  of  the  sounding  brass  and  tinkling  cymbal  in  the  service 
of  the  Jewish  temple.  All  our  gifts  shall  profit  us  nothing, 
but  on  the  great  day  when  judgment  shall  begin  at  the 
house  of  God,  and  not  merely  our  works,  but  ourselves  tried 
as  by  fire,  our  Lord  will  say,  "  Depart  from  me,  I  never  knew 
you,  ye  workers  of  iniquity."  One  of  the  fathers,  when 
treating  of  the  awful  account  to  be  required  of  ministers,  says 
of  one  of  those  fearful  passages  in  God's  word  concerning 
them,  that  when  he  read  it,  it  came  like  a  loud  peal  of  thunder 
over  his  soul,  and  made  him  exclaim,  "  O  God,  if  this  be  so, 
which  of  thy  ministers  can  be  saved  ?  Why  should  I  ever 
have  dared  to  enter  on  so  dano-erous  an  office  ?"     Another 


24  LECTURES  ON  THE  PASTORAL  OFFICE, 

declares,  that  God  leads  his  ministers  blind-fold  into  their 
work,  not  showing  them  the  half  of  its  trials  and  difficulties, 
until  they  have  entered  upon  it,  and  then  only  gradually — 
giving  them  grace  according  to  each  day's  need.  How  im- 
portant then  to  begin  aright,  with  singleness  of  heart,  with 
an  experimental  knowledge  of  religion,  having  counted  the 
cost,  and  being  willing  to  bear  it. 

HUMILITY  AN  IMPORTANT  PART  OF  MINISTERIAL  HOLINESS. 

I  mentioned  in  my  last  some  things  which  contributed  to 
self-deception,  as  to  our  own  personal  piety.  I  would  now 
mention  another  against  which  we  cannot  be  too  carefully 
guarded.  It  is  the  adoption  of  the  flattering  opinion  of 
others  as  to  our  personal  piety,  in  place  of  that  humble 
opinion  which  God  gave  us  by  his  word  and  spirit  on  our 
first  conversion,  and  which  we  still  had,  perhaps,  on  our  first 
entrance  upon  duty.  We  were  then  clothed  with  humility, 
and  really  thought  with  the  apostle,  that  we  were  not  only 
the  least  of  all  saints,  but  of  sinners  the  chief.  Gradually, 
however,  the  kind  and  flattering  praises  of  men — sometimes 
of  good  Christians — like  the  continual  dropping  of  water, 
produces  an  effect.  Some  there  are  so  simple  hearted  as  to 
suppose,  that  we  of  the  ministry  really  must  be,  not  only  all 
that  we  seem  to  be,  but  all  that  in  our  sermons  we  exhort 
others  to  be ;  that  the  ministerial  life  must  almost  insure  a 
high  degree  of  holiness  ;  that  in  ministers  the  gods  have  come 
down  in  the  likeness  of  men,  and  that  in  entertaining  them, 
they  are  at  least  entertaining  angels.  Therefore,  they  speak 
to  them  accordingly,  and  unfortunately  the  ministers  some- 
times come  by  little  and  little,  to  receive  such  language  too 
favorably.  Others  there  are  who  use  much  the  same  lan- 
guage in  speaking  to  ministers,  out  of  a  courteous  flattering 
disposition,  or  because  they  hear  others  speak  thus,  and  see 
that  it  is  gratifying,  and  will  secure  favor.     These  latter  do 


LECTURE  II.  25 

not,  however,  really  think  so  in  their  hearts,  nor  do  they 
always  speak  thus  of  them,  but  often  very  differently.  There- 
fore it  is,  that  a  minister's  worst  enemies  sometimes  speak 
more  truly  of  him,  than  his  kindest  friends  and  most  cautious 
acquaintances  do  to  him ;  and  in  this  respect,  as  in  others,  he 
has  often  need  to  pray,  that  he  may  be  saved  from  his  friends, 
rather  than  from  his  enemies.  The  vanity  and  self-righteous- 
ness of  our  own  hearts  is  always  inclining  us  to  believe  more 
and  more  of  the  flattering  words  of  these  weak  friends,  until 
at  length  we  have  almost  parted  with  our  first  humble  but 
true  estimate  of  our  personal  piety. 

In  proportion  as  we  cultivate  that  important  branch  of 
holiness,  deep  humility,  we  shall  indeed  be  not  only  dis- 
satisfied, but  disgusted  with  all  such  adulation,  and  shall 
rather  pursue  that  course  of  honest  duty,  which  instead  of 
making  us  what  one  has  not  unhappily  called  "  the  world's 
saints,"  will  sometimes  bring  censure  on  us.  This  sentiment 
is  very  well  expressed  in  a  few  Latin  words  of  the  late 
Bishop  Burgess,  of  England,  which  were  given  by  a  young 
relative  of  his.  "Memento  mori.  Disce  mori.  Consuesce 
mori,  cum  Paulo,  qui  dixit,  Morior  quotidie.  Memento  tibi 
non  placere,  tibi  displicere,  tibi  ut  alii  displiceant,  velle,  non 
ament,  contemnant,  adversentur,  odiant.  Modo  ut  amet 
Deus,  et  faciat,  ut  umnia  tibi  cooperentur  in  bonum." 

CONSIDERATIONS    AND    TESTIMONIES    IN    BEHALF    OP    MINISTERIAL 

HOLINESS. 

Having  thus  warned  you  against  another  snare  to  per- 
sonal piety,  let  me  add  some  considerations  and  testimonies 
in  behalf  of  its  great  necessity,  in  order  to  success  in  the 
ministry.  And  as  my  object  in  these  lectures  should  be  your 
benefit,  not  my  reputation,  as  I  claim  no  credit  for  originality, 
but  only  wish  you  to  know  those  things  which  the  wisdom  and 
experience  of  others  declare  to  be  most  important,  I  shall  adduce 


26  LECTURES  ON  THE  PASTORAL  OFFICE. 

freely,  not  only  the  sentiments  of  able  and  pious  men,  but  often- 
times their  very  words,  in  preference  to  anything  of  my  own. 
Bishop  Taylor,  from  whom  I  quoted  in  my  first  lecture,  says, 
in  his  usual  quaint,  but  impressive  manner,  "  Ministers  must 
not  only  be  blameless,  but  didatic  in  their  lives ;  that  as  by 
their  sermons  they  preach  in  season,  by  their  lives  they  may 
preach  out  of  season,  that  is,  at  all  seasons,  and  to  all  men, 
that  men  seeing  their  good  works  may  glorify  God."  It  is  an 
happy  thought  this,  that  we  may  be  always  preaching.  To 
spend  from  half  an  hour  to  an  hour,  two  or  three  times  a 
week,  in  preaching  the  blessed  Gospel,  is  considered  a  glori- 
ous privilege.  Some  feel  as  if  they  would  wish  to  be  always 
in  the  pulpit,  always  declaring  the  glad  tidings  ;  but  as  that 
cannot  be,  how  pleasing  is  the  thought  that  we  may  be  con- 
tinually preaching  by  our  lives,  or  rather  applying  the  Gospel 
by  our  lives,  the  application  being  the  most  interesting  and 
important  part  of  the  sermon.  As  to  the  efficacy  of  an  holy 
life,  let  me  mention  something  that  is  related  of  the  missionary 
Elliott.  He  resolved,  we  are  told,  "that  he  would  leave 
something  of  God,  and  heaven,  and  religion,  wherever  he 
went."  He  was  one  that  walked  with  God.  Of  him  it  was 
said,  as  of  Origen,  "Quemadmodum  docet,  sic  vixit;  quemad- 
modum  vixit  sic  docet."  "  Such  an  habitual  ministry,"  says 
one,  "  spreading  the  atmosphere  of  heaven  over  the  ordinary 
employments  of  life,  proves  the  stamp  of  a  divine  impression, 
and  is  the  manifestation  of  the  truth  to  every  man's  con- 
science in  the  sight  of  God.  It  is  the  picture  of  the  angel 
standing  in  the  sun,  an  undoubted  representation  of  the 
Divine  Majesty."  The  mention  of  Origen,  reminds  us  of  a 
passage  in  his  life,  which,  while  it  exhibits  the  utter  unlawful- 
ness of  the  irreligious  engaging  in  the  ministry,  yet  shows 
that  a  pious  man,  may  fall  and  rise  again,  and  be  truly 
penitent.  He  fell  so  far  as  to  join  in  sacrificing  to  idols,  and 
was  on  that  account  excommunicated.     On  a  certain  occa- 


LECTURE  11,  27 

sion  afterwards,  being  at  Jerusalem,  and  constrained  to 
preach,  he  opened  the  Bible  at  the  Psalm,  "  Unto  the  wicked, 
saith  God,  why  dost  thou  preach  my  law."  So  affected  was 
he  at  the  remembrance  of  his  sin,  that  he  closed  the  book 
with  tears,  and  melted  the  whole  congregation  with  sympathy 
for  his  sorrow. 

On  the  subject  of  the  influence  of  a  holy  life  on  our 
preaching,  and  the  efficacy  of  that  preaching,  you  will  remem- 
ber that  I  quoted  the  saying  of  Quintillian,  that  an  orator 
ought  to  be  a  good  man.  A  good  man  in  the  Christian 
Church  is,  of  course,  a  much  higher  character  than  one  in 
the  heathen  world,  for  he  is  one  who  is  partaker  of  the  divine 
nature,  and  is  endued  with  wisdom  from  above.  The  Chris- 
tian minister,  therefore,  must  be  experimentally  acquainted 
with  what  he  teaches  others.  I  adduce  a  few  testimonies 
on  this  point.  In  reply  to  one  who  inquired  what  was  the 
best  method  he  could  adopt  for  making  a  rapid  progress  in 
Christian  eloquence,  an  old  writer  said,  "  Your  progress  in 
that  will  be  in  proportion  to  the  intensity  of  your  love  to 
Christ."  Love  is  always  eloquent.  Love  to  Christ  being 
the  highest  and  holiest  emotion  of  the  human  heart,  and 
awakening  the  most  tender  compassion  for  the  lost  ones  whom 
he  came  to  save,  should  be  cultivated  as  the  source  of  true 
oratory.  "  The  love  of  Christ  constraineth  us ;  because  we 
thus  judge,  that  if  one  died  for  all,  then  were  all  dead."  There 
we  have  the  true  source  of  the  eloquence  of  love.  The  pious 
Brainerd,  on  his  death-bed  said  of  this  heartfelt  piety,  "  when 
ministers  feel  these  gracious  influences  on  their  hearts,  it 
wonderfully  assists  them  to  come  at  the  consciences  of  men, 
and  as  it  were,  to  handle  them  with  their  hands,  whereas 
without  them,  whatever  reason  or  oratory  we  may  use,  we  do 
but  make  use  of  stumps  instead  of  hands."  Legh  Richmond 
also  has  left  a  similar  testimony.  "  I  always  find  that  when 
I  speak  from  the  inward  feelings  of  my  heart  with  respect  to 


28  LECTURES  ON  THE  PASTORAL  OFFICE. 

the  works  of  inbred  corruption,  earnest  desire  after  salvation, 
a  sense  of  my  own  nothingness,  and  my  Saviour's  fuhiess, 
the  people  hear,  feel,  are  edified  and  strengthened.  Whereas, 
if  I  descend  to  mere  formal  or  cold  explanation  of  particulars, 
which  do  not  affect  the  great  question,  '  what  must  I  do  to 
be  saved,'  my  hearers  and  I  grow  dull  and  languid  together, 
and  no  good  is  done."  Let  me  now  quote  more  largely  from 
a  work  on  the  ministry,  which  for  its  awakening  tendency,  is 
unequalled  by  any  in  our  language — I  mean  Baxter's  Reformed 
Pastor.  "Take  heed  to  yourselves,"  he  says,  "lest  you  be 
strangers  to  the  effectual  working  of  that  Gospel  which  you 
preach,  and  lest  while  you  proclaim  to  the  world  the  neces- 
sity of  a  Saviour,  your  own  hearts  should  neglect  him,  and 
you  miss  of  an  interest  in  him  and  his  saving  benefits.  Be 
that  first  yourselves,  which  you  persuade  your  hearers  to  be. 
Heartily  entertain  that  Christ  and  Spirit  which  you  offer  to 
them.  It  is  possible,  though  an  unusual  thing,  that  preach- 
ing may  succeed  to  the  salvation  of  others  without  the 
holiness  of  your  own  hearts  and  lives ;  but  it  is  impossible 
that  it  should  save  your  own  souls.  Though  it  be  promised 
to  them  that  turn  many  to  righteousness,  that  they  shall 
shine  as  stars  in  the  kingdom  of  heaven,  it  is  on  the  supposi- 
tion that  they  are  first  turned  to  it  themselves.  An  holy 
calling  will  not  save  an  unholy  man.  Many  a  preacher  is 
in  hell,  who  called  upon  his  hearers  an  hundred  times  to  use 
their  utmost  diligence  to  avoid  that  place  of  torment.  Many 
at  that  day  shall  say,  "Lord  have  we  not  prophesied  in  thy 
name,"  who  shall  be  answered,  "  I  never  knew  you,  depart 
from  me  ye  workers  of  iniquity."  What  can  be  more 
wretched,  than  that  man,  who  made  it  his  very  trade  and 
calling  to  proclaim  salvation,  and  help  others  to  obtain  it,  and 
yet  is  excluded  from  it  himself  What  can  you  devise  to  say 
to  your  hearers,  but  for  the  most  part,  it  will  be  against  your 
own  souls.      If  you  mention  hell,  you  mention  your  own 


LECTURE  ir.  29 

inheritance.  If  you  describe  heaven,  you  describe  your  own 
misery,  in  having  no  right  to  it.  O  wretched  Ufe,  that  a  man 
should  study  and  preach  against  himself,  and  spend  his  days 
in  a  course  of  self  condemning.  A  graceless  inexperienced 
minister,  is  one  of  the  most  unhappy  creatures  upon  earth. 
Hard  studies,  much  knowledge,  excellent  preaching,  he  adds, 
are  but  the  more  hypocritical  sinning.  It  is  a  most  palpable 
error,  he  says,  in  those  ministers  who  make  such  a  dispropor- 
tion between  their  preaching  and  their  living,  that  they  will 
study  hard  to  preach  accurately,  and  study  little  or  none  to 
live  accurately.  They  are  loth  to  misplace  a  word  in  their 
sermons,  but  make  nothing  of  misplacing  their  affections, 
words,  actions,  in  their  lives. 

Remember,  he  says,  that  many  eyes  are  upon  you,  and 
will  observe  your  falls.  The  eclipses  of  the  sun  by  day- 
time are  seldom  without  many  witnesses.  If  other  men  can 
sin  without  great  observation,  you  cannot.  While  you  are 
as  lights  set  on  a  hill,  you  cannot  be  hid.  Your  sins  also 
are  attended  with  more  aggravation  than  those  of  other  men. 
It  was  the  saying  of  King  Alphonsus, "  that  a  great  man  can- 
not commit  a  small  sin."  We  may  with  more  propriety  say, 
that  a  sin  committed  by  one  of  God's  ministers  is  great, 
which  would  be  considered  small  in  another  person.  The 
sin  of  Eli's  sons  w^as  great  before  the  Lord,  because  it  made 
others  abhor  the  offering  of  the  Lord,  and  caused  the  enemies 
of  the  Lord  to  blaspheme.  Again,  he  says,  "  The  success  of 
all  your  labors  depends  very  much  on  your  own  conduct. 
If  you  unsay  by  your  lives  what  you  say  by  your  lips,  you 
will  prove  the  greatest  hindrances  of  your  own  work."  Again, 
"It  greatly  prevents  our  success  if  other  men  by  their  lives 
are  all  the  week  contradicting  to  the  people  what  we  have 
been  speaking  from  God's  Word  on  the  Sabbath,  but  it  will 
prevent  it  much  more,  if  we  contradict  it  ourselves,  and  our 
actions  give  our  words  the  lie.      One  improper  word,  one 


^r' 


&0  LECTURES  ON  THE  PASTORAL  OFFICE, 

unbecomning  action,  may  blast  the  fruit  of  many  a  sermon 
with  some  persons.  Therefore,  preach  to  yom'selves  the 
sermons  you  study,  before  you  preach  them  to  others.  If 
you  were  to  do  this  for  your  own  sakes,  it  would  be  no  lost 
labor ;  but  I  principally  recommend  it  on  the  public  account 
and  for  the  sake  of  the  Church,  When  your  minds  are  in 
an  holy  frame,  your  people  are  likely  to  partake  of  it.  They 
are  likely  to  feel  it  when  you  have  been  much  with  God. 
That  which  is  most  in  your  hearts  will  be  most  in  their  ears. 
And  I  have  often  observed  it  in  the  best  of  my  hearers,  that 
when  I  have  grown  cold  in  preaching,  they  have  grown  cold 
accordingly.  You  cannot  decline  and  neglect  your  duty, 
but  others  will  be  losers  as  well  as  yourselves."  To  pre- 
vent coldness  in  preaching,  he  recommends  that  a  minister 
take  some  special  pains  with  his  heart,  just  before  he  goes  to 
the  congregation ;  for  if  he  be  cold,  then  how  can  he  warm 
the  hearts  of  his  hearers.  Read  some  rousing  awakening 
book,  or  meditate  upon  the  subject  on  which  you  are  about 
to  preach,  and  on  the  great  value  of  the  people's  souls,  that 
thus  you  may  "go  in  the  zeal  of  the  Lord  into  His  house." 
But,  after  every  art  of  this  kind  in  order  to  stimulate  zeal, 
I  do  not  say  that  you  will  be  always  what  you  ought  to  be. 
Even  Baxter  himself,  thus  complains.  "  For  my  own  part  I 
am  ashamed  of  my  stupidity,  and  wonder  at  myself,  that  I 
deal  not  with  my  own  soul,  and  those  of  others,  as  one  that 
looks  for  the  great  day  of  the  Lord.  I  wonder  that  I  can 
have  room  for  almost  any  other  thoughts  or  words,  and  that 
such  astonishing  matters  do  not  wholly  engross  my  attention. 
I  wonder  how  I  can  preach  of  them  so  coldly  and  slightly.  I 
must  own  I  seldom  come  out  of  the  pulpit  but  my  conscience 
smites  me  that  I  have  not  been  more  serious  and  fervent. 
How  couldst  thou  speak  of  heaven  and  hell,  of  life  and 
death,  with  so  little  emotion  ?  Dost  thou  believe  that  this 
people  have  so  much  sin  upon  them,  and  so  much  misery 


LECTURE  II.  31 

before  them,  and  art  thou  no  more  affected  with  their  situa- 
tion ?  Such  is  the  peal  which  conscience  rings  in  my  cars, 
and  yet  is  my  soul  not  sufficiently  awakened.  Save  me,  O 
God,  from  such  hardness  of  heart."  It  is  bad  enough  when 
with  this  faithful  man  we  have  thus  to  mourn  over  a  want  of 
tender  sensibility.  What  then  must  be  the  case  of  those  who 
have  none  ?  It  is  a  melancholy  fact,  that  sometimes  none  is 
less  affected  by  the  truths  of  the  Gospel,  than  the  very  man 
who  preaches  them.  Like  those  who  sounded  the  horns 
before  the  the  city  of  Jericho,  he  may  strike  terror  into 
others,  while  he  himself  is  free  from  all  apprehension  and 
concern. 

TWO  SKETCHES  OF  THE  MINISTERIAL  CHARACTER. 

As  I  concluded  my  first  lecture  on  this  subject  with  an 
allusion  to  a  lovely  specimen  of  ministerial  character  in  the 
person  of  Archbishop  Leighton,  so  I  will  end  this  by  a  sketch 
of  the  character  of  Bishop  Benson,  and  the  outline  of  a  faith- 
ful pastor  by  Bishop  Ken.  "  The  piety  of  Bishop  Benson," 
says  his  biographer,  "  though  awfully  strict,  was  inexpressibly 
amiable.  It  diffused  such  a  sweetness  through  his  temper, 
and  such  benevolence  over  his  countenance,  as  none  who 
knew  him  can  ever  forget.  He  looked  upon  all  that  the  world 
calls  important,  its  pleasures,  its  riches,  and  its  various  com- 
petitions, with  a  playful  and  a  good  natured  kind  of  contempt, 
and  could  make  persons  ashamed  of  their  folly  by  a  raillery 
that  never  gave  pain  to  any  human  being.  Of  vice  he  always 
spoke  with  severity  and  detestation,  but  looked  on  the  vicious 
with  the  tenderness  of  a  pitying  angel.  Wherever  he  went 
he  carried  cheerfulness  and  improvement  along  with  him." 
The  following  is  a  part  of  the  portrait  of  a  faithful  pastor,  by 
Bishop  Ken. 

"  Give  me  the  Priest  these  graces  shall  possess  ; 
Of  au  ambassador,  a  just  address ; 


'4 


,32  LECTURES  ON  THE  PASTORAL  OFFICE. 

A  father's  tenderness,  a  shepherd's  care  ; 
A  leader's  courage  who  the  cross  can  bear  ; 
A  ruler's  awe,  a  watchman's  wakeful  eye  ; 
A  pilot's  skill,  the  helm  in  storms  to  ply  ; 
A  fisher's  patience,  and  a  laborer's  toil ; 
A  guide's  detxerity  to  disembroil ; 
A  prophet's  inspiration  from  above ; 
A  teacher's  knowledge,  and  a  Saviour's  love ; 
Of  virtue  uniform,  and  cheerful  air ; 
Fix'd  meditation,  and  incessant  prayer ; 
Affections  mortified,  well  guided  zeal ; 
Of  saving  truth  the  relish  wont  to  feel ; 
From  wilful  sin,  though  not  from  frailty  free  ; 
Who  still  keeps  Jesus  in  his  heart  and  head  ; 
Who  strives  in  steps  of  our  High  Priest  to  tread : 
Who  can  himself  and  all  the  world  deny  ; 
Lives  pilgrun  here,  though  denizen  on  high." 


LECTUEE  III. 


ON    A    ZEALOUS    AFFECTION    FOR    THE    MINISTERIAL 
OFFICE,   AND    A    DILIGENT    PERFORMANCE    OF    ITS 
[    DUTIES. 

Having  considered  the  first  and  most  indispensable  qualifica- 
tion for  the  minister,  viz :  a  genuine  personal  piety,  we 
proceed  to  remark  that  this  alone  is  quite  insufficient  for 
the  work.  Though  all  true  Christians  belong  to  that  royal 
priesthood  which  is  anointed  by  the  Spirit  to  show  forth  the 
praises  of  God,  and  promote  the  kingdom  of  Christ  on  earth, 
yet  all  are  not  called  to  labor  in  word  and  doctrine,  and  to  give 
themselves  up  to  the  work  of  the  ministry.  We  must  be  called 
of  God.  We  must  be  moved  by  the  Holy  Ghost  in  our  hearts 
to  this  work.  It  must  be  our  heart's  desire  to  engage  in  it, 
so  as  to  feel  that  necessity  is  laid  upon  us,  yea,  a  woe  await- 
ing us  if  we  preach  not  the  Gospel.  There  must  be  a  pecu- 
liar affection  for  this  mode  of  doing  good,  this  way  of  show- 
ing our  gratitude  to  Christ  for  his  redemption  of  us,  and  our 
compassion  for  the  souls  of  others.  It  has  been  justly  said 
that  in  order  not  merely  to  our  comfort,  but  to  our  great  suc- 
cess in  any  art  or  profession,  we  must  have  not  merely  a 


34  LECTURES  ON  THE  PASTORAL  OFFICE. 

taste  for  it,  but  a  passionate  attachment  to  it,  so  as  to  pursue 
the  same,  not  for  the  profit  only,  but  for  the  love  of  it.  Em- 
phatically is  this  the  case  with  the  ministry,  far  more  than 
with  any  other.  Dull  and  irksome  must  be  the  discharge  of 
its  duties  without  a  heartfelt  delight  in  the  same  ;  love  alone 
can  render  its  labors  pleasant  and  easy.  A  man,  however  sin- 
cere in  his  personal  religion,  who  enters  the  ministry  devoid 
of  this,  is  like  a  man  who  without  a  sympathetic  attachment 
enters  into  the  conjugal  relation.  He  may  exercise  his  judg- 
ment aright  in  the  matter,  and  make  a  prudent  choice.  The 
woman  to  whom  he  is  married,  may  be  sensible,  pious,  dis- 
creet, so  that  he  cannot  but  esteem  her,  and  he  may  be 
worthy  of  her,  and  treat  her  with  all  duty  and  respect,  and 
thus  be  esteemed  a  good  husband,  but  if  there  be  no  conge- 
niality of  character,  no  sympathy  of  soul,  if  he  does  not  ten- 
derly love  her,  he  cannot  be  truly  happy  in  the  relation.  So 
it  is  with  one  choosing  as  his  profession  the  service  of  God 
in  the  sanctuary,  without  that  heartfelt  love  of  its  peculiar 
employments  which  will  always  make  him  do  rather  more 
than  is  required,  than  less.  An  husband  who  tenderly  loves 
his  wife,  is  always  trying  to  promote  her  welfare,  is  anxious 
for  opportunities  of  evincing  his  affection,  and  manifests  it  in 
a  thousand  little  ways.  It  is  his  happiness  thus  to  act.  So 
it  is  with  him  who  loves  the  ministerial  office.  It  is  good  to 
him  to  be  zealously  affected  in  so  good  a  thing.  He  loves  to 
be  instant  in  season  and  out  of  season.  He  acts  not  by 
constraint,  but  willingly ;  gladly  spending  and  being  spent ; 
willing  even  to  impart  his  very  soul,  that  is,  to  lay  down  his 
life,  if  need  be,  for  the  souls  whom  Christ  redeemed.  Such 
is  the  zealous  love  he  bears  to  the  work  of  the  ministry.  The 
affectionate  husband  who  loves  his  wife,  loves  himself,  for 
they  twain  are  one.  The  true-hearted  minister  and  his  work 
are  one.  In  proportion  as  this  affection  is  in  the  heart,  it 
will  be  easy  to  put  forth  all  needful  dihgence  in  the  execution 


LECTURE  iir.  35 

of  our  office.  But  we  must  not  suppose  that  it  is  unneces- 
sary to  stir  up  this  gift  of  God,  that  it  will  certainly,  without 
any  encouragement  and  provocation,  do  every  thing  that  can 
be  done.  The  many  exhortations  to  laborious  zeal,  and  the 
warnings  against  slothfulness  which  God  in  his  word  addresses 
to  ministers,  prove  that  we  must  be  ever  reminding  ourselves 
of  the  duty  of  being  given  up  wholly  to  these  things,  in  order 
to  make  full  trial  of  our  ministry.  The  example  of  our  Lord 
in  making  constant  employment  his  meat  and  drink,  and  of 
the  apostles  in  laboring  day  and  night  if  by  any  means  they 
might  save  some,  should  ever  be  before  our  eyes  and  hearts. 
We  should  remember  how  fearfully  our  Lord  has  connected 
together  two  words,  not  always  associated  as  they  should  be 
in  the  minds  and  language  of  men,  the  words  wicked  and 
slothful.  "  Thou  wicked  and  slothful  servant,'  said  He  to  him 
who  hid  his  talent  in  the  earth  ;  and  what  an  end  was  assign- 
ed him.  How  contemptuously,  also,  the  prophet  is  made  to 
speak  of  idlers  of  his  day,  comparing  them  to  dumb  dogs — 
sleeping — lying  down — loving  to  slumber. 

Our  Church,  faithful  to  the  duty  she  owes  to  the  Divine 
Head,  not  only  appoints  a  long  previous  preparation  of  study, 
in  order  that  her  ministers  may  be  scribes  well  instructed  and 
wise  to  win  souls,  workmen  well  furnished  for  every  good 
work,  of  whom  she  need  not  be  ashamed,  but  at  the  solemn 
hour  of  ordination,  requires  a  most  emphatic  promise  of  "  all 
diligence,  all  faithful  diligence,"  in  every  department  of  duty 
— in  prayers — in  reading — in  every  pastoral  office —  so  that 
as  much  as  in  them  lieth,  by  drawing  all  their  cares  and  stu- 
dies that  way,   they   may  save  the  souls  committed  to  them. 

And  this  will  not  seem  an  hard  task  to  those  who  enter 
with  a  right  spirit  upon  the  ministry.  Those  who  re-built 
the  walls  of  Jerusalem  in  the  time  of  Nehemiah, 'surprised 
every  one  by  the  rapidity  with  which  it  was  done,  though 
in    the    midst  of  manv    difficulties.     They    worked    with    a 


36  LECTURES  03V  THE  PASTORAL  OFFICE. 

trowel  in  one  hand  and  a  sword  in  the  other.  But  Nehe- 
miah  tells  us  the  secret  of  it,  "  they  had  a  mind  to  the 
work."  They  considered  it  as  a  great  work,  and  would  not 
leave  it  to  come  down  to  any  inferior  business.  It  is  of  very 
great  importance  indeed,  that  young  ministers  should  set  out 
with  right  views  on  this  subject,  having  a  fixed  and  deep 
impression  on  their  minds,  that  while  "  in  all  labor  there  is 
profit,"  in  this  above  all  we  may  expect  great  profit.  There 
is  not  a  more  fixed  law  of  our  nature,  I  mean,  a  more  sure 
appointment  of  God,  than  that  persevering  diligence  shall  be 
attended  with  success,  yea,  oftentimes  in  things  that  are  evil 
as  well  as  good.  "  Seest  thou  a  man,"  said  Solomon,  "  who  is 
diligent  in  business,  he  shall  not  stand  before  mean  men,  he 
shall  stand  before  kings ;"  that  is,  be  honored  by  them.  That 
the  hand  of  the  diligent  maketh  rich,  is  another  saying  conti- 
nually fulfilled  before  our  eyes.  It  is  so  as  to  all  arts,  scien- 
ces, pursuits  and  aims.  What  is  there  within  the  reach  of 
man,  that  persevering  diligence,  under  the  direction  of  a 
sound  judgment,  cannot  attain  to  ?  I  remember  a  sentiment 
to  this  effect,  delivered  by  Dr.  Smith,  one  of  the  Presidents 
of  Princeton  College,  to  the  senior  class,  of  which  I  was  a 
member,  when  it  was  about  to  graduate.  "  Young  gentle- 
men," he  said,  "  the  world  is  before  you  ;  your  future  position 
in  it  is  very  much  in  your  own  hands.  You  may  be,  by  that 
connection  which  God  has  established  between  effort  and 
success,  almost  anything  you  please.  Fix  your  minds  now 
on  any  station,  no  matter  how  high,  on  any  attainment,  how- 
ever great,  on  any  fortune,  however  large  ;  and  from  this 
time  keep  it  in  view,  diligently  and  judiciously  direct  all  your 
efforts  and  studies  that  way,  and  if  your  lives  be  spared,  you 
will  scarce  fail  of  your  object."  Now,  if  this  be  so  in  regard 
to  the  poor,  perishing,  and  often  injurious  things  of  time  and 
sense,  selfishly,  ambitiously,  covetously  pursued,  how  much 
more  may  we  expect  the  blessing  of  God,  when  we  are  seek- 


LECTURE  III.  37 

ing  to  do  good  to  others,  according  to  his  own  command. 
Are  not  his  promises  most  abundant  to  those  who  are  dih- 
gent  in  this  pursuit  ?  "  Take  heed  to  thyself,  and  the  doc- 
trine, continue  in  them,  for  in  so  doing  thou  shalt  both  save 
thyself  and  those  who  hear  thee."  Can  any  thing  be  clearer, 
more  express,  more  full  ?  Must  there  not  be  something  very 
defective  in  the  ministers,  if  great  results  do  not  flow  from 
their  example  and  doctrine  ?  "  The  Lord  help  man,"  said 
Dr.  Owen,  "  for  either  the  Gospel  is  not  true,  or  else  there 
are  few  who  in  due  manner  discharge  that  ministry  which 
they  took  upon  them." 

I  do  not  say  that  there  shall  always  be  such  a  visible  suc- 
cess in  the  conversion  of  great  numbers,  and  the  building  up 
of  churches,  as  we  may  desire  and  expect,  but  only  that  good 
will  be  done  in  such  manner  as  God  shall  direct.  The  labors, 
prayers  and  example  of  faithful  ministers,  shall  tell  sooner  or 
later,  in  one  way  or  other,  on  the  great  work.  The  visible 
success  of  our  Lord  himself  in  making  converts,  was  not 
indeed  so  great  as  that  of  some  of  the  apostles,  but  the  time 
was  not  come  for  that.  He  was  laying  the  great  foundation, 
he  was  sowing  the  seed  and  planting  the  trees,  and  others 
entered  into  his  labors.  So  it  has  been  with  some  of  God's 
faithful  and  laborious  ministers.  For  a  time,  perhaps  a  long 
time,  they  did  not  see  as  much  fruit  from  their  labors  as  some 
others,  but  still  the  fruit  did  come,  sometimes  late  in  life, 
sometimes  after  their  death.  One  thing  is  certain,  that  good 
will  come.  Now,  one  of  the  most  encouraging  of  all  incen- 
tives to  exertion,  is  the  certainty  of  success.  ''To  be  assured 
of  victory  beforehand,  is  enough,"  said  one,  "  to  make  even 
the  coward  brave."  This  certainty  and  assurance  we  have 
from  God  himself,  but  then,  only  on  certain  conditions,  the 
conditions  of  zeal,  diligence,  fidelity,  which  are  easy  and 
blessed  terms  to  those  who  have  a  mind  to  work.  God  will 
not  be  served  with  what  costs  us  nothing,  and  therefore  we 


38  LECTURES  ON  THE  PASTORAL  OFFICE. 

find,  that  while  the  sluggard  of  the  sanctuary  only  "  wisheth, 
and  hath  nothing,"  the  diligent  man  has  many  souls  for  his 
hire. 

DILIGENCE  IN  STUDY. 

This  diligence  must  be  seen  in  all  parts  of  our  calling,  and 
especially  in  the  previous  studies  and  preparation  for  the  pulpit, 
whence  our  people  expect  to  be  fed  with  knowledge  and  truth. 
It  must  never  be  said, 

'•  The  hungry  sheep  look  up  and  are  not  fed." 

Let  me  warn  you  against  one  great  weakness,  we  must 
say  sin,  into  which  some  fall,  who  relying  on  their  talents, 
put  off  their  preparation  until  they  leave  not  time  enough  to 
do  it  justice.  There  are  those  who  make  a  boast  of  this,  and 
in  order  to  magnify  their  genius,  speak  of  only  beginning 
their  preparation  on  Saturday  morning,  perhaps  evening, 
perhaps,  indeed,  they  may  say,  that  Sunday  morning  finds  the 
sermon  only  half  done.  Sometimes,  perhaps,  this  is  not 
exactly  true,  and  their  indolence  is  magnified  to  magnify 
their  genius.  But  when  it  is  true,  they  ought  rather  to  be 
ashamed  of  it,  and  not  glory  in  their  shame.  To  put  off 
preparation  without  good  cause  until  Saturday  night,  thus 
encroaching  on  the  rest  which  should  prepare  for  the  Sab- 
bath, or  to  the  Sabbath  itself,  is  an  unwarranted  violation  of 
the  Sabbath,  and  interferes  with  the  more  perfect  performance 
of  the  duties  of  the  sanctuary,  which  require  all  the  freshness 
of  the  soul  and  body  for  their  right  discharge. 

For  the  most  part,  however,  it  will  be  found  that  those 
who  depend  on  genius  without  study,  those  who  have  spent 
little  or  no  time  in  the  preparation,  will  verify  in  their  ser- 
mons the  old  maxim  of  the  philosophers,  "  Ex  nihilo,  nihil  fit ;'" 
what  costs  them  nothing  is  worth  nothing  to  their  hearers, 
being  frothy  and  superficial — verbum  et  nil  amplius.  The 
pulpit  efforts  of  such  will  be  like. 


LECTURE   III.  39 

"  Dropping  buckets  into  empty  wells, 

And  growing  old  in  drawing  nothing  out." 

Sir  Joshua  Reynolds,  in  addressing  young  men  on  another 
subject,  says,  "  Have  no  dependence  on  your  own  genius. 
Nothing  is  denied  to  well  directed  labor,  nothing  to  be 
obtained  without  it.  Impetuosity  and  impatience  of  regular 
labor  is  the  reason  why  many  students  disappoint  expectation, 
and  being  more  than  boys  at  sixteen,  they  become  less  than 
men  at  thirty."  It  is  thus  that  many  young  ministers  fall  off 
from  the  very  time  they  enter  the  pulpit.  Dr.  Miller,  of 
Princeton,  says,  "  I  have  directed  close  attention  to  this  sub- 
ject since  my  connection  with  the  seminary,  and  the  result, 
without^  one  solitary  exception  is,  that  I  never  knew  an 
individual  gain  any  considerable  mass  of  really  digested  and 
valuable  knowledge,  without  unwearied  industry."  As,  in 
regard  to  food  for  our  bodies,  it  is  the  law  of  God  that  by  the 
sweat  of  our  brow  we  eat  bread,  so  it  is  with  our  minds. 
Some  minds  require  more  labor,  they  being  less  quick  to 
apprehend,  and  less  tenacious  to  retain  knowledge.  Such 
must  remember  the  counsel  of  an  old  student,  "  Lege  Lege, 
aliquid  haerebit."  It  must  be  with  them  as  with  the  painter, 
"Nulla  dies  sine  hnea."  "  Ne^mora,  ne^  requies,"  must  be 
their  motto.  These  rules  faithfully  observed,  the  diligence  of 
such  will  carry  them  far  beyond  those  who  at  first  outstripped 
them.  Of  course  I  am  not  now  speaking  of  mere  human 
learning,  or  even  of  mere  controversial  divinity — the  meta- 
physics of  theology — but  chiefly  of  that  knowledge  whereby 
we  ourselves  become  wise  unto  salvation,  and  help  to  make 
others  so.  Walton,  in  his  life  of  Dr.  Donne,  says,  that  after 
he  had  been  constrained  by  a  necessity  laid  upon  him  to  enter 
the  ministry,  "  all  his  studies,  which  had  been  occasionally 
diffused,  were  concentred  in  divinity.  Now  he  had  a  new 
calling,  new  thoughts,  and  a  new  employment  for  his  wit 
and  eloquence.     Now  all  his  earthly  affections  were  changed 


40  LECTURES  ON  THE  PASTORAL  OFFICE. 

into  a  divine  love,  and  all  the  faculties  of  his  soul  w  er 
engaged  in  the  conversion  of  others."  Mr.  Bickersteth,  also, 
in  his  Christian  Hearer,  says — "  How  few  read  enough  to 
stock  their  minds.  The  mind  is  no  widow's  cruse,  which 
fills  with  knowledge  as  fast  as  we  empty  it*.  Why  should  a 
clergyman  labor  less  than  a  barrister,  since  in  spiritual  things, 
as  well  as  temporal,  it  is  the  hand  of  the  diligent  that  maketh 
rich  ?  Does  the  conscience  never  whisper  on  any  topic  of 
theology,  "  Art  thou  a  master  of  Israel  and  knowest  not  these 
things  ?" 

EXAMPLES  OF  DILIGENCE  IN  THE  USE  OF  TIME. 

It  is  a  good  thing  to  encourage  ourselves  to  diligence  ;  to 
recollect  what  has  been  done  in  the  way  of  study,  writing, 
and  preaching,  by  those  who  have  gone  before  us.  Take  the 
three  cases  of  Baxter,  Payson,  and  Bedell ;  three  men  of  the 
feeblest  constitution,  hanging  for  years  between  life  and  death ; 
and  yet  how  manifold  their  labors  in  the  study,  in  the  pulpit, 
in  the  families  of  their  charges.  But  then,  they  lost  no  time. 
They  were  always  doing  something.  They  acted  on  the  plan 
of  Wesley,  of  whom  it  was  said,  "  He  was  always  in  haste, 
but  never  in  a  hurry."  They  knew  how  to  employ  the  little 
parentheses  of  time.  They  practised  on  the  precepts  of  some 
old  writers,  of  whom  one  said,  "  Abhor  an  hour  of  idleness,  as 
you  would  one  of  drunkenness."  Another,  "  Give  me  a 
Christian  who  counts  his  time  more  precious  than  gold." 
Another  said  of  one  who  had  needlessly  prolonged  his  visit, 
"  I  would  rather  have  given  this  man  an  handful  of  money, 
than  have  been  kept  thus  long  out  of  my  study." 

In  order  not  to  lose  time  ourselves,  and  not  to  take  time 
from  others,  punctuality  is  very  important.  It  is  recorded  of 
Melancthon,  that  when  he  made  an  appointment,  he  not  only 
fixed  the  hour  but  the  minute.  This,  it  is  true,  is  generally 
done  now,  but  how  seldom  is  it  punctually  observed.     Our 


LECTURE    III.  41 

own  Bishop  White,  who  was  one  of  the  most  studious  and 
well-read  divines  in  our  land,  and  at  the  same  time  engaged 
in  more  public  institutions  than  perhaps  any  man  in  America, 
was  very  conscientious  and  exact  upon  this  subject,  never 
tarrying  behind  a  single  moment.  His  temper,  which  was 
the  very  best,  was  more  tried  by  the  negligence  of  others  in 
this  respect  than  by  anything  else.  He  used  to  say  that  it 
was  nothing  else  than  stealing,  thus  to  take  a  man's  time  from 
him.  I  was  present  once  on  a  public  occasion  when  he  failed 
to  come  at  the  appointed  moment,  and  witnessed  the  surprise 
and  uneasiness  awakened  in  those  who  knew  his  conscientious 
and  habitual  punctuality.  In  a  little  time  one  or  two  of  his 
friends  went  in  pursuit  of  him,  and  soon  he  was  seen,  old  as 
he  was,  out  of  breath  and  distressed,  hastening  to  the  place  of 
meeting.  His  watch  had  stopped  a  short  time  before  the 
appointed  moment,  and  this  had  caused  the  mistake.  Concern- 
ing this  entire  devotion  of  all  our  time  and  energies  to  the  work 
of  the  ministry,  Mr.  Scott,  amongst  other  excellent  remarks 
on  that  passage  in  St.  Paul's  epistle  to  Timothy,  "  Give 
thyself  wholly  to  them,"  says,  I  remember  Demosthenes  some- 
where uses  the  same,  or  an  entirely  similar  expression 
concerning  himself  and  his  application  to  public  affairs.  He 
was  always  the  statesman.  His  time,  his  talents,  his  heart,  his 
all,  were  swallowed  up  as  it  were  in  this  one  object.  And  in 
fact  no  man  can  become  very  eminent  in  any  line  when  this 
is  not  the  plan.  It  is  noted,  he  says,  by  some  writer  concerning 
Bonaparte,  that  he  never  went  to  any  town,  or  city,  or 
country,  which  was  new  to  him,  but  immediately  he  was 
examining  and  considering  where  would  be  the  best  place  for 
a  castle  or  camp,  for  an  ambushment  or  an  attack,  for  the 
means  of  defence  or  annoyance.  He  thus,  in  his  line,  entered 
into  the  spirit  of  the  clause,  "  en  toutois  esthi,"  always  the 
general.  Our  Lord  says  of  himself,  "  My  meat  is  to  do  the 
will  of  Him  that  sent  me,  and   to  finish  His  work."     His 


42  LECTURES  ON  THE  PASTORAL  OFFICE. 

whole  time  and  soul  were  engaged  in  it.  The  apostles  say, 
"  We  will  give  ourselves  continually  to  prayer  and  the  ministry 
of  the  word  ;"  we  will  not  suffer  even  things  good  in  them- 
selves, as  serving  tables,  to  take  us  off  from  these  good  and 
essential  employments.  They  entered  into  the  very  spirit  of 
this  clause,  "Give  thyself  wholly  to  them." 

SELF-DENIAL  NECESSARY. 

In  order  to  this,  we  must  have  the  self-denying  spirit  of 
our  Lord,  the  apostles,  the  martyrs,  confessors,  and  mission- 
aries of  every  age.  Our  Lord  pleased  not  himself.  Though 
rich  he  became  poor — had  not  whereon  to  lay  his  head — but 
still  went  about  doing  good.  In  order  to  be  in  the  best 
possible  state  for  rendering  the  greatest  amount  of  service, 
we  should  remember  the  words  of  St.  Paul,  "  he  that  striveth 
for  the  mastery  is  temperate  in  all  things."  The  candidate 
for  the  prizes  at  the  Olympic  games  eat,  drank,  slept,  clothed, 
and  exercised  himself,  so  as  to  be  in  the  best  possible  condi- 
tion for  running,  wrestling,  or  any  other  game  in  which  he 
sought  the  crown.  No  useless  flesh,  no  needless  clothing 
was  on  him.  He  was  all  bone,  and  sinew,  and  solid  substance. 
So  do  we  even  with  the  horse  for  the  race.  His  food  is 
chosen,  measured,  weighed.  His  flesh  is  hardened,  his  limbs 
rubbed  and  exercised,  so  that  he  may  have  the  greatest 
strength  and  agility  for  the  course.  Such  should  be  the 
discipline  of  both  body  and  mind  for  the  work  of  the  ministry. 
Our  food,  sleep,  exercise,  recreation,  as  well  as  study,  should 
be  all  such  as  may  fit  us  for  our  Master's  service.  "I  sit 
down  to  table,"  said  the  good  Joseph  Alleine,  "^not  to  pamper 
my  body,  but  to  nourish  a  servant  of  the  Lord,  and  fit  him  for 
his  master's  service."  A  due  attention  to  the  effect  of  what 
we  eat  and  drink  on  mind  and  body,  both  as  regards  quantity 
and  quality,  and  a  regulation  of  our  diet  accordingly,  would 
greatly  help  to  produce  the  most  entire  meetness  for  duty." 


LECTURE  III.  43 

The  same  rule  should  be  observed  as  to  all  other  indul- 
gences of  body  and  soul ;  which  should  be  so  regulated  as  to 
make  us  most  fit  for  the  work  of  the  ministry.  Mr.  Cumber- 
land, one  of  England's  best  scholars,  has  given  an  advice,  the 
result  of  his  own  experience,  not  unworthy  of  your  considera- 
ation  and  trial.  He  used  often  to  test  his  temperance  at  the 
different  meals  by  repairing  to  his  study  immediately  after 
them  and  resuming  his  book  or  composition,  and  if  he  found 
that  his  mind  and  body  were  not  both  in  good  order  for  the 
same,  he  concluded  that  he  had  not  used  his  food  in  the 
proper  manner.  How  much  better  this,  than  a  resort  to  the 
pipe,  the  cigar,  the  wine  glass,  or  even  the  sofa,  as  a  relief 
from  undue  indulgence  at  the  table. 

If  in  all  our  exercises,  enjoyments  and  discipline,  both  of 
body  and  mind,  we  had  a  single  eye  to  God's  glory,  and  our 
greatest  usefulness,  how  much  more  might  we  accomplish  in 
the  ministry. 


LECTUEE    lY. 


ON  PREACHING. 


Having  considered  the  necessity  of  holiness  in  the  ministry, 
and  then  of  our  great  zeal  and  diligence  in  all  the  duties  of 
the  sacred  office,  I  proceed  to  speak  of  the  minister  of  reli- 
gion as  a  preacher  of  the  word,  a  dispenser  of  the  sacraments, 
and  a  pastor  to  the  people. 

In  spite  of  the  long  and  great  neglect  of  preaching  in  the 
Roman  Church,  and  of  the  slighting  manner  in  which  some 
others  have  of  late  years  spoken  of  it,  I  hesitate  not  to  begin 
with  this  instrument  of  good  as  the  first  and  chief  in  the 
order  of  God's  appointment,  and  the  experience  of  his  church. 
I  should  not  speak  thus  decidedly,  had  I  not  God's  word 
most  plainly  in  its  favor.  We  read  of  this  institution  in  the 
eleventh  chapter  of  the  book  of  Numbers,  where  seventy  elders 
were  appointed  to  take  part  with  Moses  in  propheysing,  that 
is,  preaching  the  law  or  word  of  God  to  the  people.  Traces 
of  it  may  be  seen  during  the  reign  of  the  kings.  After  the 
captivity,  it  was  revived,  as  we  may  see  in  Nehemiah,  and 
used  much  as  it  is  now.  Raised  on  a  pulpit  of  wood,  the 
preacher  read  the  word  of  God  and  gave  the  sense  thereof. 


LECTURE  IV.  45 

Our  Lord  himself  declares,  that  according  to  ancient  pro- 
phecy, he  was  anointed  to  preach  the  glad  tidings  of  great 
joy,  that  is,  the  Gospel.  He  also  ordained  apostles  and 
elders  to  the  same. 

PROMINENCE    GIVEN     TO     IT    BY    OUR    LORD,    THE    APOSTLES,    THE 
FATHERS  AND    REFORMERS. 

Let  US  see  what  is  the  prominence  given  to  it.  The  first 
words  which  Jesus  spake  to  the  twelve  on  sending  them  forth 
the  first  time,  were,  "Go,  Preach."  After  his  resurrection  it 
was  the  same,  "Go  ye,  preach  the  Gospel  to  every  creature." 
St.  Paul  says,  that  Christ  sent  him  to  preach  the  Gospel — 
that  the  word  of  reconciliation  was  committed  to  himself  and 
companions.  He  declares,  "  that  faith  comes  by  hearing,  and 
hearing  by  the  word  of  God,"  asking,  "how  shall  they  hear 
without  a  preacher?"  Accordingly  ministers  are  exhorted 
to  labor  in  word  and  doctrine — to  preach  the  word — by 
sound  doctrine  to  convince  gainsayers — to  feed  the  flock  of 
God — to  warn  the  wicked  from  his  evil  way  by  preaching 
faithfully  that  law  which  is  perfect,  converting  the  soul.  All 
this  is  agreeable  to  God's  design  as  set  forth  in  the  last  prayer 
of  our  Lord.  "Oh,  Father,  sanctify  them  through  thy  truth. 
Thy  word  is  truth."  Accordingly  we  find  soon  after  our  Lord's 
ascension,  when  the  Holy  Ghost  was  sent  dov/n  with  great 
power,  three  thousand  souls  were  converted  under  one  ser- 
mon of  Peter's ;  and  all  the  inspired  writers  of  the  New 
Testament  speak  of  converts  as  being  "  born  again  of  the 
word  of  God."  St.  Paul  speaks  of  his  converts  as  those  whom 
"  he  had  begotten  again  by  the  Gospel,"  the  Spirit  being  the 
quickening  principle  or  agent. 

It  is  an  undoubted  fact,  that  our  Lord  and  His  immediate 
followers  set  an  example  of  the  most  abundant  use  of  this 
instrument  of  conversion  and  edification.  Who  have  ever 
equalled  them  ?     By  day  and  night — on  the  Sabbath — during 


46  LECTURES  ON  THE  PASTORAL  OFFICE. 

the  week— in  the  temple — in  the  synagogue — from  house  to 
house — in  the  market-place — in  the  wilderness — by  land — by 
vsea — to  saint — to  sinner — -to  Jew — to  Gentile — they  were  ever 
preaching — crying  aloud,  whether  men  would  hear  or  whether 
they  would  forbear.  Those  who  came  after  them,  the  great 
army  of  preachers  who  went  forth  through  all  the  world,  and 
their  successors  in  all  the  Churches,  did  the  same.  There  is 
no  fact  in  ecclesiastical  history  better  attested — -never  indeed 
denied — that  for  some  centuries  great  use  was  made  of  preach- 
ing. Different  portions  of  the  word  were  read,  and  in  the 
larger  churches  several  of  the  clergy,  bishops,  priests,  and 
deacons,  would  rise  up  in  succession,  and  give  the  sense 
thereof,  and  exhort  to  the  obedience  of  the  faith.  The  ele- 
vation on  which  the  bishop  sat,  was  called  "  the  throne  of 
preaching."  Nor  was  this  discontinued  until  it  became  good 
policy  in  the  Romish  Church  to  hide  the  word  from  the 
people,  and  merely  to  deal  out  to  them  a  few  select  portions 
of  Scripture,  amusing  them  with  the  lying  legends  of  the 
saints,  instead  of  the  faithful  exhibition  of  Gospel  truth. 

It  is  not  wonderful  that  they  should  have  so  dreaded  the 
introduction  of  this  practice,  and  so  labored  to  prevent  it  at 
the  Reformation,  or  that  the  Reformers  should  so  resolutely 
have  persisted  in  the  same.  It  was  the  very  life  and  soul  of 
the  Reformation.  Luther,  trumpet-tongued,  sounded  aloud 
the  glorious  Gospel,  and  shook  the  throne  of  antichrist  to  its 
very  foundation.  The  Reformers  on  the  Continent  and  in 
England  followed  his  example.  To  silence  them  was  tried, 
but  in  vain,  for  they  said,  woe  be  unto  us  if  we  preach  not 
the  Gospel.  It  may  also  be  confidently  affirmed,  that  ever 
since  then,  the  prosperity  of  religion  in  any  church  has  been 
in  due  proportion  to  the  fidelity  and  zeal  with  which  this 
ordinance  of  God  has  been  tried.  The  preaching  of  the 
Gospel  according  to  truth,  is  as  infallible  a  measure  of  the 
purity  of  the  Church,  as  can  be  found.     An  unholy  people 


LECTURE  IV.  47 

cannot  live  under  the  continual  sound  of  a  faithful  ministry. 
So  deeply  impressed  were  our  Reformers  with  the  importance 
of  it,  that  when  it  was  impossible  to  supply  the  churches  with 
men  capable  of  preaching,  they  set  forth  a  book  of  homilies  to 
be  read  by  them  to  the  people,  and  which  were  of  great  service 
to  the  cause  of  truth  then,  as  they  are  to  this  day.  I  will  only 
adduce  the  testimonies  of  two  of  our  Ene-lish  divines  on  this 
subject,  out  of  the  many  who  might  be  quoted,  and  who  only 
speak  the  sentiments,  and  set  forth  the  conduct  of  the  Church 
in  every  age,  except  those  of  darkness  and  corruption.  Mr. 
Thorndike,  a  writer  of  eminence,  justly  remarks,  "  That 
preaching,  in  respect  of  personal  performance,  is  the  most 
excellent  work  bishops  and  presbyters  are  able  to  do  in  the 
service  of  God."  Mr.  Hooker,  our  great  authority  in  Church 
matters,  says,  "  So  worthy  a  part  of  divine  service  we  should 
greatly  wrong,  if  we  did  not  regard  preaching  as  the  ordinance 
of  God — sermons  as  the  keys  to  the  kingdom  of  heaven — as 
wings  to  the  soul — as  spurs  to  the  good  affections  of  men^ 
unto  the  sound  and  healthy  as  food — as  physic  unto  diseased 
minds."  I  quote  from  these  because  they  are  favorite  authors 
with  a  modern  school,  which  is  much  disposed  to  disparage 
preaching. 

DUE  PREPARATION  FOR  IT. 

Such  being  the  high  rank  which  preaching  holds  amongst 
the  instruments  of  grace,  it  becomes  those  who  are  appointed 
to  use  it,  to  see  that  they  be  duly  qualified.  It  should  be  used 
skilfully,  faithfully,  with  the  greatest  ability,  and  the  fullest 
preparation  which  can  be  brought  to  bear  on  it.  "  The 
preacher  should  choose  out  acceptable  words" — should  "be 
wise  to  win  souls" — be  "  able  rightly  to  divide  the  word  of 
truth" — be  "well  instructed  unto  the  kingdom."  He  should 
know  how  to  use  the  word  as  "  the  hammer  of  the  Lord," 
to  break  the  heart  of  stone  to  pieces — as  "  the  sword  of  the 


48  LECTURES  ON  THE  PASTORAL  OFFICE. 

Spirit,"  to  pierce  it  through  with  convictions  of  sin — as  "  the 
fire  of  the  Lord,"  to  purify  its  corruption.  The  art  of 
preaching  then  is  worthy  to  be  studied.  It  is  certain  that 
some  attain  to  much  greater  perfection  than  others,  and 
produce  much  greater  effect.  This  is  what  we  are  now  about 
to  consider. 

A  DEEP  SENSE  OF  RELIGION  NECESSARY. 

Although  I  have  ah-eady  spoken  of  the  importance  of  per- 
sonal piety  to  the  general  success  of  the  ministry,  I  should 
fail  of  my  duty  if  I  did  not  refer  to  its  special  efficacy  in  this 
department. 

The  ancient  poets  and  historians  called  upon  their  muses 
and  good  geniuses  to  inspire  them  while  they  wrote,  but  we 
have  the  Spirit  of  the  true  God  to  assist  us  in  our  work,  if  we 
will  in  sincerity  and  truth  call  for  it.  The  Spirit  has  never 
left  the  earth  since  it  first  brooded  over  the  waters  of  the 
great  deep,  but  a  larger  dispensation  has  been  granted  to  the 
Christian  Church,  to  enlighten  the  mind  and  sanctify  the 
heart  through  the  word.  In  order  to  effectual  preaching,  the 
heart  must  be  anointed  from  above  with  love  to  God  and 
man.  Love  is  always  eloquent,  eloquent  in  proportion  to  the 
subject  in  which  it  is  engaged.  It  is  said  of  Aristotle  that,  in 
composing  one  of  his  famous  books,  "  he  dipped  his  pen  into 
his  very  soul."  But  it  was  much  better  said  by  one  of  our 
old  divines,  that  if  "  God  dropped  not  down  his  assistance, 
we  write  with  a  pen  that  hath  no  ink."  Bishop  Burnet, 
among  other  excellent  advices,  says,  "  but  the  rule  that  I 
have  reserved  to  the  last,  is  the  most  necessary  of  all,  and 
without  it  the  rest  will  never  do  the  business.  It  is  this  :  A 
man  must  have  in  himself  a  deep  sense  of  the  truth  and  power 
of  religion;  he  must  have  a  life  and  flame  in  his  thoughts  with 
relation  to  these  subjects.  He  must  have  felt  in  himself  those 
things  which  he  intends  to  explain  and  recommend  to  others. 


LEUTUHE  IV.  49 

There  is  an  authority  in  the  simplest  things  that  can  be  said, 
when  they  carry  visible  characters  of  genuineness  ni  them. 
No  man  can  preach  experimentally,  unless  he  be  habitually 
devoted  to  God.  Piety  has  been  truly  said  to  be  "  a  flame 
which  mortals  cannot  feign."  They  may  paint  it  in  eloquence, 
but  a  painted  flame  has  no  heat.  The  people  attend  not  so 
much  to  learn  doctrines,  as  to  hear  something  of  heaven,  and 
to  be  enkindled  with  heavenly  affections.  If  this  be  wanting 
they  will  become  discouraged,  and  stray  like  hungry  sheep 
from  a  barren  pasture.  Hence  we  should  help  them  to 
express  the  sentiments  of  devotion  by  interspersing  our 
sermons  with  ejaculations  and  thanksgivings.  This  was  the 
primitive  mode  of  preaching.  The  apostles  could  not 
speak  long  of  the  goodness  of  God  without  devotion. 
The  flame  kindled  in  their  hearts,  and  it  broke  forth  in 
powerful  efflisions  of  prayer  and  praise.  If  you  will  bear 
this  in  mind  while  reading  the  epistles,  you  will  perceive  what 
an  affectionate  and  devotional  manner  there  is  in  them,  and 
how  different  from  the  cold,  argumentative,  didactic  manner 
of  too  many  sermonizers.  A  devotional  appplication  of  the 
subject  during  the  sermon,  as  well  as  at  the  conclusion,  is 
perhaps  the  best  method.  It  should  seem  to  be  throughout  from 
the  heart  and  to  the  heart,  for  out  of  the  abundance  of  the  heart 
the  mouth  should  always  speak,  especially  from  the  pulpit. 

SERMONS  SHOULD  BE  TAKEN  CHIEFLY    FROM  THE  SCRIPTURES. 

Having  said  thus  much  as  to  the  state  of  the  heart  in 
order  to  good  preaching,  and  a  full  trial  of  this  part  of  our 
ministry,  I  would  lay  it  down  as  a  certain  and  most  important 
rule,  that  we  draw  our  sermons  directly  from  the  scriptures 
both  of  the  Old  and  New  Testament,  and  that  they  be  much 
in  the  very  language  of  scripture.  To  preach  the  v/ord  is 
notmerely  togivethe  sense  of  it,  and  exhort  to  its  acceptance, 
but  also  to  declare  it  in  the  language  of  scripture,  to  read  it. 


50  LECTURES  ON  THE  PASTORAL  OFFICE. 

or  recite  it  to  the  people.  "  If  any  man  speak,  let  him  speak 
as  the  oracles  of  God,"  and  how  can  he  better  declare  them 
than  in  the  words  which  the  Holy  Ghost  useth — comparing 
scripture  with  scripture — using  the  parables  and  the  illustra- 
tions of  the  sacred  writers — adducing  the  facts  of  scripture 
history — and  all  the  dealings  of  God  with  man.  The  Bible 
is  not  a  large  volume  in  vain.  God  did  not  speak  at  sundry 
times  and  in  divers  manners  for  nought.  All  scripture  is 
profitable  in  order  that  the  man  of  God  may  be  thoroughly 
furnished  with  arguments,  persuasions,  warnings,  to  suit  all 
persons  and  places.  The  fountain  is  large,  because  so  many 
have  to  draw  water  from  it,  and  for  so  many  occasions. 

John  Newton  was  walking  one  day  by  the  side  of  a  river 
in  England,  with  a  young  minister  who,  having  nearly 
exhausted  his  little  stock  of  sermons  with  which  he  set  out, 
was  quite  distressed  to  know  from  whence  he  should  get 
more,  as  he  had  already  written  on  all  the  main  points  in 
theology.  Mr.  Newton  asked  him  how  long  that  river  had 
been  flowing,  and  whether  there  was  any  probability  of  its 
source  being  dried  up  ;  bidding  him  not  to  fear  that  the  source 
whence  his  other  sermons  had  come  should  ever  fail  him. 
The  Bible  itself  is  to  the  pious  student  a  never  failing  source 
of  sermons.  Without  any  other  book,  what  materials  have 
we  in  it  for  ministerial  addresses.  There  have  been  some 
very  plain  preachers  who,  scarcely  reading  any  other  book, 
but  studying  this  carefully,  comparing  one  part  with  another, 
have  preached  much  better  than  many  learned  divines. 

Bishop  Spratt  mentions  an  instance  of  a  bishop  in  troub- 
lous times,  who,  being  confined  nearly  twenty  years  in  the 
Tower  of  London,  and  plundered  of  his  library,  applied  himself 
exclusively  to  the  study  of  the  scriptures  as  the  faithful 
companion  of  his  solitude,  and  solace  of  his  afflictions,  who- 
left  a  most  emphatic  testimony  to  their  sufflciency.  He  was 
often  heard  solemnly  to  profess,  that  "  in  all  his  studies  and 


LECTURE  IV.  51 

various  readings  and  observations,  lie  had  never  met  with  a 
more  useful  guide,  or  a  surer  interpreter  to  direct  his  feet  in 
the  dark  places  of  the  living  oracles,  or  to  give  satisfaction  to 
his  conscience  in  the  experimental  truths  of  them,  than  when 
he  was  driven  by  necessity  to  the  assiduous  cultivation  of 
the  scriptures  alone,  and  to  weigh  them  as  it  were  in  the 
balance  of  the  sanctuary."  Wisdom  towards  God,  says 
Matthew  Henry,  "  is  to  be  gotten  out  of  God's  own  book, 
and  that  by  digging.  Most  persons  do  but  walk  on  the  surface 
of  it,  and  pick  up  here  and  there  a  flower.  Few  dig  into  it, 
they  are  too  lazy."  As  we  hope  for  the  blessing  due  to  truth 
as  God's  instrument  of  conversion  and  sanctification,  we  ought 
then  to  be  masters  of  scripture.  Christ  and  his  apostles 
made  great  use  of  such  as  were  then  in  the  sacred  canon,  and 
urged  their  hearers  to  search  and  prove  everything  thereby. 
When  we  quote  scripture  we  speak  with  authority,  we  speak 
as,  and  what  our  Lord  and  the  apostles  spake.  No  man  dare 
answer,  for  it  is  God  who  speaketh  by  us. 

Chrysostom  says,  "if  any  thing  be  spoken  without  Scrip- 
ture, the  knowledge  of  the  hearers  halteth."     Augustine  says, 
"  Not  valet,  htec  egodico,  haec  t^dicis,  heec  ille  dicit,  ^j-d  hsec     J^Jl', 
dicit  dominus." 

He  then  that  has  learnt  the  best  use  of  scripture  language 
in  scripture  truth,  is  the  best  preacher.  I  do  not  mean  that 
it  is  necessary  to  adduce  a  great  number  of  scriptures  of  the 
same  meaning  to  prove  each  point,  for  that  is  tedious  and 
unnecessary.  Our  Lord  and  the  apostles  quote  only  a  few 
pertinent  ones.  But  let  our  style,  our  imagery,  our  allusions 
be  scriptural,  and  let  everything  be  established  by  "  thus  saith 
the  Lord."  It  has  been  admirably  observed,  by  a  living 
writer,  "  that  the  Bible  being  intimately  associated  in  his 
mind,  with  everything  dear  and  valuable,  its  diction  more 
powerfully  excites  devotional  feelings  than  any  other,  and 
when  temperately  and  soberly  used,  imparts  an  unction  to  a 


i.C. 


52  LECTURES  ON  THE  PASTORAL  OFFICE, 

religious  discourse  which  nothing  else  can  supply.  There  is 
no  book  so  intelligible  as  the  book  of  God,  no  book  that 
connects  itself  so  readily  with  religious  feelings  and  interests, 
no  language,  whether  of  exposition,  address,  or  illustration, 
that  is  therefore  so  generally  acceptable,  and  enlivening  as 
the  sacred  volume.  Few  readers  of  Saurin,  and  the  French 
divines  of  his  class,  though  orthodox  in  their  views,  forcible 
in  their  statements  of  scriptural  truth,  but  have  felt  a  lack  of 
unction,  warmth,  and  spiritual  excitement,  from  the  scanty 
infusion  of  the  sacred  dialect  into  their  writings;  a  deficiency 
for  which  no  power  of  genius  or  eloquence  can  compensate 
to  a  spiritual  mind. 

A  passage  from  Bishop  Burnet  shall  close  these  testimonies. 
"  Let  the  preacher  furnish  himself,  ever  so  well,  with  other 
things,  still  the  reading  and  understanding  the  scriptures, 
chiefly  the  Psalms  and  New  Testament,  ought  to  be  his  chief 
study,  until  he  becomes  so  conversant  in  them,  that  he  can 
both  say  many  parts  of  them,  and  explain  them  without  book. 
It  is  the  visible  reason  of  the  Jews  adhering  so  firmly  to  their 
religion,  that  during  the  ten  or  twelve  years  of  their  educa- 
tion, their  youth  are  much  practised  in  their  scriptures,  (accord- 
ing to  the  command  of  God  by  Moses,)  to  weigh  every  word 
in  them  and  get  them  all  by  heart,  that  it  is  an  admiration 
to  see  how  ready  both  men  and  women  are  among  them  at  it. 
Their  rabbles  have  it  to  such  perfection,  that  they  have  the 
concordance  of  their  whole  Bibles  in  their  memories,  which 
gives  them  vast  advantages  when  they  are  to  argue  with  any 
that  are  not  so  ready  as  they  are  in  the  scriptures.  Our  task 
is  much  shorter  and  easier,  and  it  is  a  reproach  to  us  Protes- 
tants who  found  our  religion  on  the  scriptures,  that  we  know 
the  New  Testament  so  little."  On  all  these  accounts  we 
would  recommend  as  the  first  step  after  determining  on  a 
subject  and  text,  to  endeavor,  by  the  help  of  a  concordance, 
or  some  such  work  as  Gaston's  Collections,  to  bring  together 


LECTURE  IV.  53 

a  large  number  of  such  parts  of  scripture  as  really  ])ear  upon 
it,  either  in  the  way  of  history  or  doctrine,  and  make  use  of 
them.  Commentaries  should  be  used  as  helps  to  the  under- 
standing of  these  scriptures,  and  to  keep  us  from  a  wrong  use 
of  them.  It  is  on  account  of  this  close  keeping  to  scripture, 
that  the  expository  mode  of  preaching  is  so  much  to  be 
esteemed  and  used,  for  we  are  compelled  by  that  to  deal  much 
in  scripture.  It  was  the  Jewish  method,  first  to  read  scrip- 
ture, and  then  give  the  sense  of  it.  It  was  also  a  favorite 
method  in  the  early  Christian  Church,  as  it  still  is  now  with 
both  ministers  and  people  at  their  weekly  lectures.  I  trust 
you  will  all  of  you  make  it  an  important  part  of  your  minis- 
terial labors.  In  order  to  encourage  you  to  this,  let  me  set 
before  you  the  example  of  a  most  interesting  portion  of  the 
clergy  and  laity  of  our  mother  Church,  with  some  of  whom  I 
became  acquainted  on  a  visit  to  England  a  few  years  since. 
These  persons  are  characterized  by  nothing  more,  than  by 
their  careful  study  and  abundant  use  of  sacred  scripture.  If 
you  visit  them  in  their  families,  you  will  often  find  parents, 
children,  and  servants,  when  convened  for  family  prayer,  with 
Bibles  in  their  hands,  each  one  in  rotation  reading  a  verse,  and 
this  followed  by  some  exposition  of  scripture.  Not  only  is 
this  the  case  when  a  minister  is  present,  but  also  when  the 
head  of  the  family  acts  as  the  priest  thereof.  I  was  present 
on  one  occasion  at  the  morning  family  exercises  of  the  Bishop 
of  Chester,  now  Archbishop  of  Canterbury,  and  heard  him 
expound  a  }3ft)rtion  of  scripture  to  his  household,  about  twelve 
or  fifteen  in  number.  This  I  was  told  was  his  custom  ;  and 
thus  did  he  prepare  for  those  successive  expositions  of  differ- 
ent parts  of  scripture  with  which  he  has  blessed  the  Church 
for  so  many  years.  I  also  heard  him  preach  at  the  same  time 
to  a  plain  congregation  in  a  part  of  Durham  Cathedral,  which 
he  had  separated  and  fitted  up  for  the  purpose.  His  sermon 
was  a  specimen  of  plain  scriptural  preaching.     It  was  for  the 


54  LECTURES  ON  THE  PASTORAL  OFFICE. 

most  part  written,  and  lay  before  him.  In  one  hand  however 
was  a  small  Bible,  to  which  he  had  frequent  reference.  The 
congregation  also  was  well  supplied  with  Bibles,  and  whenever 
he  mentioned  the  chapter  and  verse  of  some  scripture,  and 
tnrned  to  the  same,  numbers  followed  his  example.  The 
rattling  of  leaves  might  be  heard  all  over  the  house.  The 
references  were  usually  to  several  verses  in  their  connexion 
with  each  other.  This  plan  I  am  told  is  quite  common  with 
some  of  the  clergy.  Two  advantages  attend  it :  first,  it 
leads  the  preacher  to  deal  more  in  God's  word,  and  the  people 
to  be  more  familiar  with  it,  both  drawing  their  theology  from 
the  fountain  head.  Second,  it  serves  to  make  the  people 
more  attentive,  as  they  must  always  be  ready  to  turn  to  the 
place  referred  to.  This  plan  may  not  be  so  suitable  to  pulpit 
eloquence,  but  it  is  better  calculated  to  make  Bible-Christians 
and  Bible-preachers. 

A  friend  has  furnished  us  with  the  following  note  to  this  lecture  : — 
Examples  of  this  high  appreciation,  and  devout  and  habitual  use  of  scripture, 
are  found  in  the  scripture  itself,  and  also  out  of  it,  though  in  it  they  were  hardly  to 
be  expected,  inasmuch  as  the  most  eminent  servants  of  God  there  mentioned,  are 
uitroduced  as  vehicles  rather  than  students  of  revelation.  I  say  nothing  of  Joshua, 
or  Solomon,  or  Daniel,  or  the  Ethiopian,  or  Timothy,  or  others.  Much  less  is  it 
expedient  to  speak  of  Christ,  to  whom,  in  his  human  nature,  the  truth  as  well 
as  the  spirit  was  given  without  measure.  I  single  out  David  for  a  remark  or  two. 
As  the  poet,  appointed  and  inspired  of  God,  of  the  universal  Church,  he  was  led,  in 
the  utterance  of  devotional  feeling,  to  disclose  how  the  truly  pious  are  atTected 
towards  tlie  divine  word.  He  shows  most  clearly,  that  "  the  word  dwelt  in  him 
richly  in  all  wisdom."  The  delights  of  every  sense  are  employed  by  him  to  represent 
in  some  imperfect  manner,  the-enjoyment  which  divine  truth  aflbrded  him  in  his 
inmost  na.ture.  The  voluptuary  could  not  express  more  pleasure  in  his  gross 
indulgences,  than  David  in  the  spiritual  exercises  of  scripture  study.  The  word  is 
represented  by  him,  (and  it  is  feeling  rather  than  doctrine  he  is  expressing,)  as 
deep  and  broad,  as  pure  and  holy,  as  perfect.  It  is  said  to  impart  of  its  perfection 
to  others.  It  communicates  understanding ;  it  makes  a  man  wiser  than  his 
teachers.  It  is  light  to  the  eyes,  and  sweetness  to  the  taste.  The  possession  of  it 
is  to  David  a  continual  occasion  of  gratitude.  Seven  times  in  a  day  does  he  bless 
God  for  it  ;  yea,  at  midnight  does  he  rise  to  give  thanks  for  the  support  it  affords 
him  in  trouble,  and  for  its  soothing  and  sanctifying  influence  at  all  times.  These 
thoughts  are  presented  by  him  in  so  many  forms,  that  it  would  appear  like  vain 
repetition,  if  the  abundance  of  the  expressions  did  not  manifestly  spring  from  super- 
abundance of  delight  in  God's  holy  law  ; — a  superabundance  especially  observable 


LECTURE  IV. 


55 


■when  we  reflect  on  the  comparative  scantiness  of  revelation  in  his  day,  and  that 
while  in  our  moral  firmament  the  sun  is  shining,  in  his  shone  only  the  stars.  In 
every  view,  the  Psalms  prove  David  to  have  been  an  eminent  example  of  delight 
in  the  study  of  God's  word. 

Passing  out  of  the  scriptures  for  examples,  they  are  foimd  to  crowd  upon  us  on 
«very  hand.  Let  me  name  hut  three.  Buchanan,  the  missionary,  when  broken 
down  by  age  and  labors,  was  employed  at  home  in  the  irksom*  occupation  of 
correcting  the  proof  sheets  of  the  Syriac  Testament.  To  ensure  perfect  accuracy, 
he  was  compelled  to  revise  every  sentence  and  word  six  several  times,— a  labor 
that  would  be  extremely  revolting  to  most  minds.  Yet  we  are  told  bv  his  biogra- 
pher, that  some  time  after,  being  in  conversation  with  a  friend,  he  was  observed  to 
be  in  tears.  The  explanation  was,  that  they  were  tears  of  gratitude  and  spiritual 
joy  at  the  recollection,  suggested  by  something  said  in  the  conversation,  of  the 
pleasure  he  had  experienced,  as  a  reader  and  corrector  of  proof-sheets,  in  thus 
again  and  again  revolving  the  sacred  page  !  How  marvellously  sweet  must  the  word 
of  Christ  have  been  to  Buchanan  !—"  sweeter  than  honey  and  the  honey-comb!" 

As  to  Henry  Martyn,  we  might  know  from  his  almost  matchless  character  as  a 
servant,  minister,  and  missionary  of  Christ,  that  he  must  have  lived,  as  it  were,  in 
the  Bible.  From  the  Bible  only  could  be  drawn  the  principles,  and  imbibed  the  spirit, 
that  made  him  what  he  was.  But  we  are  expressly  told,  that  he  always  kept 
it  uppermost,  not  only  to  the  judgment  of  his  reason,  but  also  in  the  feelings  of  his 
heart ;  and  that  when  he  found  any  other  book  which  he  might  be  reading,  abating 
his  thirst  for  the  divine  word,  and  his  relish  of  its  truths,  he  immediately  laid  it  down, 
nor  resumed  it  again,  till  the  law  of  the  Lord  was  felt  to  be  the  chief  joy  of  his  heart. 
Need  we  wonder,  then,  that  Henry  Martyn  was  so  wise  towards  God,  so  wise  for 
eternity,  so  wise  to  win  souls  ;  and  that  he  now  stands  so  high  in  the  judgment  of 
the  Christian  world  ;  yea,  that  he  shines  so  brightly,  though  for  the  present  unseen 
by  mortal  eyes,  as  a  star  in  the  firmament  of  heaven  ! 

To  say  that  Scott,  the  author  of  the  commentary,  was  familiar  with  the  Bible, 
would  seem  to  be  a  truism.  His  references  alone,  in  that  work,  show  that  he  must 
have  had  its  contents  in  perfect  solution  in  his  mind.  More  than  that,  he  had  them 
in  solution  in  his  heart.  He  valued  his  knowledge  of  the  scriptures,  not  merely 
because  it  was  available  to  him  as  a  preacher  and  an  author,  but  chiefly  because 
it  was  precious  and  important  to  him  as  a  man.  In  proof  of  this  let  me  state,  that 
in  his  latter  years  he  was  occupied  upon  a  Scripture  Concordance  on  a  new  plan, 
and  after  spending  much  labor  upon  it,  had  to  give  it  up  on  account  of  the  growing 
infirmities  of  age.  Most  persons,  in  such  case  would  have  counted  their  labor  lost : 
not  so  this  holy  man.  So  deep  was  his  enjoyment  of  the  word  of  Christ,  even 
when  brought  before  him  in  the  uninviting  way  which  belongs  to  the  compilation  of 
a  concordance,  that  he  counted  his  labor  its  own  sufficient  reward.  It  was  enough 
for  him,  that  his  abortive  work  had  for  so  long  a  time  kept  his  mind  in  close  contact 
and  communion  with  the  mind  of  the  Spirit  as  recorded  in  holy  writ.  How  plain 
is  it  that  he  valued  the  truth  of  Christ,  not  primarily  as  matter  to  be  wrought  up  for 
the  public,  and  to  be  spread  before  them  from  the  pulpit  and  the  press,  but  as  the 
food  of  his  own  soul, — as  the  stay  and  consolation  of  his  pilgrim  spirit  in  its  brief 
passage  through  this  world  !  In  this  matter  he  was  like  the  cup-bearers  of  kings, 
tasting,  only  unlike  them  tasting  largely,  before  he  ministered  to  others. 


LECTUEE   V. 


PREPARATION  FOR  PREACHING. 

Lest  from  some  remarks  in  my  last,  any  of  you  should  infer, 
that  the  mere  study  of  the  Bible  with  a  view  to  the  use  of  its 
varied  contents  in  preaching,  is  considered  amply  sufficient 
for  the  preacher,  let  me  now  proceed  to  urge  great  diligence 
in  the  study  and  use  of  other  books,  to  which,  in  the  provi- 
dence of  God,  he  may  have  access.  "  Give  attendance  to 
reading,"  was  the  direction  of  Paul  to  Timothy,  and  was 
doubtless  intended  to  include  other  sources  of  knowledge 
from  which  arguments  and  illustrations  in  behalf  of  divine 
truth  might  be  drawn.  If  general  information  was  so  neces- 
sary to  oratory  in  the  forum,  as  Cicero  maintains,  not  less 
is  it  desirable  in  the  pulpit.  It  is  a  neglect  of  the  gift  of  God 
that  is  in  us,  to  trifle  either  in  the  study  or  the  pulpit.  God 
will  bless  our  endeavors,  not  our  idleness.  Our  best  thoughts 
and  most  careful  studies  are  due  to  the  work  of  the  pulpit. 
To  venture  upon  it  with  slender  and  imperfect  furniture 
argues  but  a  slight  feeling  of  ministerial  responsibility.  "  Ad- 
mitting that  some  gifted  ministers  may  preach  warmly  and 
accurately  without  study,  yet  reverence  for  our  master's 
name,  and  a  proper  consideration  for  the  solemn  dignity  and 
business  of  the  pulpit,  might  well  serve  to  repress  a  weak  and 


LECTURE  V.  57 

indigested  exercise  of  this  most  important  ministry.  How 
unequal  to  the  exigency  is  the  gathering  together  of  a  few 
naked  and  unconnected  truths,  without  weighing  the  most 
forcible  modes  of  application  to  the  consciences  and  varied 
circumstances  of  our  people.  The  sustaining  exercise  of 
faith  will  indeed  be  realized  in  diligent  preparation,  but  in 
wilful  neglect,  we  can  expect  only  the  merited  recompense 
of  presumption."*  When  suddenly  called  on  we  may,  indeed, 
without  presumption,  endeavor  to  do  our  best,  and  expect  aid 
from  heaven,  not  otherwise.  "I  have  been  cured,"  said  Mr. 
Cecil,  "of  expecting  the  Holy  Spirit's  influence  without  due 
preparation  on  our  part,  by  observing  how  men  preach  that 
take  up  that  error.  We  must  combine  Luther  with  Paul. 
"Bene  orasse,  est  bene  studuisse,"  must  be  united  with  "give 
thyself  wholly  to  these  things  that  thy  profiting  may  appear 
to  all."  Well  does  one  say,  "God  will  curse  that  man's 
labors  who  is  found  in  the  world  all  the  week,  and  then  on 
the  afternoon  of  Saturday  goes  to  his  study ;  whereas,  God 
knows,  that  time  were  little  enough  to  pray  in,  and  weep  in, 
and  get  his  heart  in  a  fit  frame  for  the  duties  of  the  approach- 
ing Sabbath.  Such  an  one  must  soon  come  to  the  contempt 
which  he  justly  merits.  Unlike  the  wise  householder,  he  has 
no  treasure  out  of  which  to  bring  forth  things  new  and  old. 
The  old,  indeed,  always  comes  forth,  but  where  is  the  new  ? 
Nor  can  this  barrenness  of  thought  be  justly  chargeable  to 
the  resources  which  lie  open  to  all  ministers.  There  is  no 
characteristic  of  scripture  more  striking  than  the  constant 
variety  of  lights,  in  which  it  presents  one  unvarying  subject." 
This  pleasing  and  useful  variety  of  scripture  was  diligently 
studied,  and  successfully  copied,  by  Bishop  Jewell,  of  whom 
his  biographer  says,  "  the  more  eminent  he  was  in  dignity, 
the  more  diligent  in  the  work  of  the  ministry,  not  so  much 
in  frequent,  as  in  exquisite  teaching,  for  though  his  sermons 

*  Bridges. 


58  LECTURES  ON  THE  PASTORAL  OFFICE. 

were  very  frequent,  they  were  always  rare  for  the  matter  and 
manner  of  delivery."  "  How  different  from  the  sermons  of 
some,  who  will  not  study.  Except  there  be  a  gathering  propor- 
tionate to  the  expenditure,  there  can  be  no  store  of  knowledge 
laid  in  for  themselves,  and  consequently,  none  for  the  people. 
Preachers  of  this  stamp  are  known  by  their  utter  want  of 
variety.  It  is  substantially  not  only  the  same  doctrine — 
which  it  of  course  ought  to  be — but  the  same  sermon,  with 
only  a  change  of  texts  and  some  variation  of  method,  but 
with  scarcely  the  accession  of  a  new  idea."*  As  much 
variety  as  scripture  affords,  may  surely  be  expected  of  the 
minister.  In  this,  as  in  respect  of  doctrine,  if  any  man  speak, 
let  him  speak  as  the  oracles  of  God.  Our  Saviour  and  His 
apostles  made  much  use  of  the  Old  Testament,  and  continu- 
ally enjoined  it  on  others.  The  New  Testament  is  a  develop- 
ment of  the  Old,  and  while  it  explains  the  Old,  is  itself 
illustrated  and  enforced  by  the  Old.  Many  parts  of  the  New 
can  only  be  understood  as  explanations  and  fulfilments  of  the 
Old,  to  which  reference  must  be  often  had.  The  histories, 
miracles,  prophecies,  characters,  laws,  and  ordinances  of  the 
Old  should  furnish  materials  to  the  preacher  for  his  sermons, 
Christ  being  the  end  of  them  all.  Wherefore,  St.  Paul,  speak- 
ing of  the  Old  Testament  scriptures,  says  to  Timothy,  "  they 
are  able  to  make  wise  unto  salvation,  through  faith  that  is  in 
Christ ;"  that  being  the  key  to  their  true  understanding.  But 
to  the  accurate  and  satisfactory  knowledge  of  the  Old  Testa- 
ment, other  books  and  other  learning  contribute  not  a  little. 
Professor  Porter  says :  "  when  St.  Paul  writes  to  Timothy 
that  a  Bishop  should  not  be  a  novice,  there  is  a  figurative 
allusion  to  the  original  word,  that  is  very  significant.  Liter- 
ally the  expression  is, '  not  an  infant.'  It  denotes  that  want 
of  knowledge  or  skill  which  we  see  in  a  new-born  child,  that 
would  certainly  fail  of  success,  if  set  to  accomplish  any  work 

*  Bridges. 


LECTURE  V.  59 

requiring  the  strength  and  intelligence  of  a  man.  There  is  a 
secondary  sense  too  that  is  scarcely  less  important.  It  refers 
to  a  tree  or  plant  recently  set  in  the  earth  which  has  not  had 
time  to  become  rooted,  and  is  easily  disturbed  by  any  wind 
or  violence.  The  meaning  of  which  is,  that  a  Christian  min- 
ister ought  not  only  to  be  mature  in  religious  experience,  but 
to  have  a  sound,  well-furnished  understanding.  Both  these 
requisites  he  needs,  lest  being  inflated  with  pride,  he  fall  into 
the  condemnation  of  the  devil.  That  stability  of  character 
which  can  resist  temptation,  and  qualify  a  man  to  be  a  guide 
in  the  Church,  must  come  from  fixed  religious  opinions, 
grounded  on  a  thorough  acquaintance  with  divine  truth.  The 
apostle,  that  he  might  be  certainly  understood  on  this  subject, 
often  exhorts  Timothy  to  reading,  meditation,  and  study  of 
the  scriptures,  the  great  store-house  of  divine  knowledge 
through  which  the  minister  might  become  furnished  for  his 
work.  Let  any  one  read  the  epistles  to  Titus  and  Timothy,  and 
then  answer  this  plain  question.  Did  a  teacher  of  religion, 
who  had  the  gift  of  inspiration  to  understand  the  scriptures — 
the  gift  of  tongues  to  preach — a  teacher  too,  born  amidst  the 
scenery  and  customs  described  in  the  Bible,  and  familiar  with 
the  language  in  which  important  parts  of  it  were  written — 
did  he  need  the  aids  of  study  to  qualify  him  for  his  work,  and 
can  a  man  who  has  not  one  of  these  advantages  be  qualified  for 
the  same  work  without  study  ?  How  is  he  to  know  what  is 
in  the  Bible  till  he  has  studied  the  Bible,  and  how  can  he  study 
the  Bible  so  as  to  have,  concerning  what  is  peculiar  in  its 
language,  local  allusions  and  images,  the  knowledge  requisite 
for  a  public  teacher,  without  much  reading  of  other  scrip- 
tures ?"  He  expresses  the  deliberate  opinion  that  no  man 
who  does  not  according  to  the  direction  of  St.  Paul,  "give 
himself  to  reading,"  can  be  a  profitable  preacher  to 
the  same  audience  for  any  considerable  time.  He  who  is 
called  to  instruct  others  from  the  pulpit,  must  not  merely  have 


60  LECTURES  ON  THE  PASTORAL  OFFICE, 

been  a  man  of  reading,  but  he  must  read  still  while  he 
preaches,  else  his  sermons  will  be  trite  and  barren  in  thought. 
Referring  to 'the  importance  of  pursuing  a  regular  three 
years'  course,  he  says,  "  it  is  equally  remote  from  my  purpose 
to  say  that  every  candidate,  without  regard  to  his  age  and 
other  circumstances,  should  pursue  a  three  years'  course  of 
study  in  theology.  But  what  I  mean  to  say  is,  and  the  time 
has  come  to  say  it  most  distinctly,  that  henceforward  such  a 
course  of  study  is  short  enough  as  a  general  rule.  If  any  one 
is  providentially  prevented  from  pursuing  it,  it  should  be 
submitted  to  as  a  calamity.  I  am  the  more  confident  of  my 
opinion  on  this  subject  from  the  fact,  that  during  twenty-five 
years  experience  in  the  instruction  of  theological  students,  I 
have  heard  not  a  few  young  men  lament  their  haste  in  enter- 
ing the  ministry,  but  not  a  single  individual  have  I  heard  to 
intimate  that  he  had  spent  too  much  time  in  preparatory 
studies."  I  have  myself  never  heard  any  minister,  young  or 
old,  express  a  different  sentiment. 

BOOKS  ON  GENERAL  LITERATURE  TO  BE  STUDIED. 

But  beside  those  ecclesiastical  studies  of  the  seminary, 
which  belong  peculiarly  to  the  ministry,  and  are  indispensable 
to  respectability,  there  are  other  books  of  general  literature, 
and  science,  and  history,  not  to  be  neglected  by  those  who 
have  time  and  opportunity.  Julian,  the  apostate,  endeavored 
to  prevent  Christian  ministers  from  studying  the  heathen 
poets,  historians,  and  mythologists,  perceiving  that  they  drew 
many  arguments  therefrom  against  the  pagan  system,  and  in 
favor  of  Christianity.  Many  things  are  now  to  be  drawn 
from  books  not  strictly  religious,  which  may  be  applied  to  the 
service  of  religion.  Mr.  Scott,  the  commentator,  confesses, 
that  in  earlier  life  he  fell  into  error  on  this  subject,  and  limited 
his  reading  too  much  to  purely  religious  books ;  but  when  he 
enlarged  the  field  of  his  investigation,  it  was  still  done  to  the 


LECTURE  V.  01 

glory  of  God  and  the  profit  of  his  ministry.  "  The  vows  of 
God  are  upon  us  ;  all  our  reading  should  be  subservient  to  the 
immediate  object  of  instruction.  As  ministers,  we  should 
always  note  such  things  as  may  the  better  enable  us  to  plead 
for  the  '  truth  as  it  is  Jesus,'  never  merely  for  amusement,  or 
curiosity,  or  love  of  learning,  simply  for  its  own  sake,  or  the 
credit  and  advantages  derived  from  it."  The  minister  with 
his  books  should  be  as  a  mariner  who  makes  every  wind  carry 
him  to  his  destined  port.  No  man,  says  Mr.  Bridges,  "  attains 
remarkable  eminence  or  success  without  an  habitual  and 
resolute  self-denial  in  subordinating  every  secondary  point  to 
the  favorite  object."  Perhaps  the  highest  praise  for  a  minister 
of  the  gospel,  was  given  by  Dr.  Johnson  to  Dr.  Watts,  in  his 
life  of  him,  when  he  said,  "  that  whatever  he  took  in  hand  was 
by  his  incessant  solicitude  for  souls  converted  into  theology." 
Lest  I  should  be  misunderstood,  however,  on  the  subject 
of  this  general  reading,  let  me  say  that  I  do  not  mean  an 
indiscriminate  reading  of  all  the  trash  now  thrown  before  the 
public,  or  even  all  works  of  great  genius  that  may  be  put  forth. 
A  well  regulated  conscience  and  judgment  should  be  exercised 
in  the  choice  of  them.  The  primitive  Christians  brought 
great  numbers  of  books  together  and  burned  them.  The 
Christian  Church  has  ever  warned  her  members  against  bad 
books — sometimes  indeed  erring  greatly  in  her  judgments,  and 
persecuting  the  authors.  There  is  no  more  propriety  in  read- 
ing all  the  books  that  are  written,  however  evil,  than  in 
associating  with  all  wicked  persons,  or  going  to  hear  preachers 
of  infidelity  or  false  doctrine,  because  they  are  eloquent, 
learned,  or  witty.  We  must  use  self-denial  for  the  sake  of 
example  to  others,  as  well  as  safety  to  ourselves.  There  is  a 
great  injury  to  the  minds  of  ministers  from  indulging  a  taste 
and  fondness  for  light  reading.  If  their  minds  are  wearied 
with  study,  and  they  have  no  pastoral  duty  to  perform,  which 
can  scarcely  be,  let  them  rather  engage  in  some  active  labor 


63  LECTURES  ON  THE  PASTORAL  OFFICE. 

or  pleasant  exercise  which  is  good  for  both  body  and  mind. 
As  to  reading  certain  works,  as  some  profess  to  do,  for  the 
improvement  of  taste  and  style,  much  better  models  can  be 
found.  "  The  question  has  been  often  put  to  me,"  said  Pro- 
fessor Porter,  "  to  what  extent  ought  a  theological  student  to 
read  the  modern  works  of  fiction,  with  a  view  to  improve  his 
own  style.  The  inquiry  has  commonly  had  a  primary  regard 
to  the  works  of  Walter  Scott.  To  the  magic  of  his  genius, 
my  own  sensibilities  have  responded  whenever  I  have  opened 
his  pages  ;  but  the  very  enchantment  he  throws  around  his 
subject,  has  warned  me  to  beware  of  putting  myself  in  his 
power.  This  is  one  reason  why  I  have  read  only  two  or  three 
of  all  the  volumes  of  fiction  from  his  prolific  pen.  Another  is 
that,  as  an  instructor  of  young  ministers,  I  could  not,  v/ith  a 
good  conscience,  devote  the  time  requisite  for  all  this  reading 
of  romance,  nor  am  I  willing  that  my  example  should  be  made 
an  occasion  for  others  to  do  so,  when  I  am  in  my  grave." 
Such  is  my  own  opinion,  and  such  has  been  my  practice.  •  In 
the  few  that  I  have  read,  I  have  found  the  leading  faults  of 
all  such  works.  True  piety  and  the  ministerial  character 
were  often  caricatured.  False  principles  of  action  were 
set  forth,  evil  characters  made  too  interesting,  and  the  mind 
was  led  off*  from  graver  studies.  I  heard  a  minister  once 
boast  that  he  had  never  permitted  one  of  Scott's  novels  to 
come  out  without  reading  it,  but  then,  he  was  a  minister  who 
probably  was  better  acquainted  with  these,  than  with  some  of 
the  books  of  the  Bible,  and  who  probably  read  not  oidy  Scott's, 
but  many  others  far  worse.  As  to  the  works  of  Eyron,  after 
the  first  few  came  out,  I  felt  it  a  duty  to  read  no  more,  but 
always  to  condemn  the  patronage  of  them  by  Christians.  As 
to  books  of  quite  a  different  character,  whatever  we  do  read, 
should  be  read  not  only  as  Christians,  but  as  ministers,  with  a 
view  to  use  in  the  pulpit,  or  in  pastoral  duties.  In  order  to 
the  profitable  use  of  good  books,  remarkable  passages  should 


LECTURE  V.  63 

be  marked  and  reviewed,  so  as  not  be  forgotten,  or  to  be  easily- 
referred  to.  A  common-place  book  is  very  convenient  for 
noting  down  good  passages,  either  writing  them  out,  or  refer- 
ring to  them.  As  to  our  own  thoughts,  either  while  reading, 
meditating,  or  conversing,  if  we  would  preserve  them  for  use, 
we  should  put  them  down  on  paper  as  soon  as  possible,  lest 
they  escape  us.  Method  and  a  little  diligence  in  this  respect 
would  wonderfully  contribute  to  the  facility  and  richness  of  a 
minister's  compositions  as  he  advances  in  life. 

SELECTION  OF  A  SUBJECT  AND  TEXT. 

Let  me  now  speak  of  the  selection  of  a  subject  and  text, 
and  the  preparation  of  special  matter  for  the  sermon.  Much 
depends  upon  the  choice  of  a  subject,  and  even  of  the  text. 
As  to  the  subject,  we  should  choose  it  not  for  the  world  at 
large,  not  for  the  press,  but  for  the  congregation  to  which  we 
minister.  It  should  not  be  such  an  one  as  we  can  do  ourselves 
most  credit  by,  or  can  more  easily  write  upon,  but  such  as 
our  people  most  need.  We  should  be  continually  noticing 
their  needs,  and  putting  down  in  a  book  topics  of  discourse, 
and  anything  called  for  by  the  circumstances  of  the  congrega- 
tion. A  sermon  thus  suitable,  and  properly  managed,  will 
interest  and  improve  far  more  than  one  of  double  the  talent 
on  some  general  topic.  "  Thou  art  the  man,"  should  be  the 
character  of  our  preaching.  Some  sermons  are  like  a  letter 
put  in  the  post-office,  but  addressed  to  no  one.  As  to  the 
choice  of  a  text,  much  depends  on  it.  Many  persons  form 
their  opinion  of  a  preacher  from  his  choice  of  a  text,  and  not 
without  some  reason.  Very  often  a  light  and  fanciful,  or 
singular  mind,  is  betrayed  by  the  selection  of  a  text,  which 
must  be  constrained  or  explained  away,  in  order  to  answer  at 
all, — the  words  only  seeming  to  embrace  the  subject,  the  true 
meaning  being  altogether  different.  A  text,  therefore,  should 
evidently  comprehend  the  subject,  and  present  it  in  a  striking 


64  LECTURES  ON  THE  PASTORAL  OFFICE. 

manner.  Except  in  the  case  of  a  lecture,  where  exposition 
of  a  large  portion  of  scripture  is  required,  a  short  text  is 
usually  most  impressive.  As  to  suitable  texts  and  subjects,  it 
may  not  be  amiss  to  examine  the  best  sermon  writers,  and  see 
what  have  commended  themselves  to  those  whose  labors  God 
has  blessed.  But  beware  of  plagiarism  ;  beware  of  borrowing 
either  whole  sermons,  or  large  portions,  without  acknowledg- 
ment. Our  old  friend  Dr.  Keith  used  to  say,  that  such  is  at 
once  both  stealing  and  lying.  Any  minister  of  ordinary  mind 
who  shall  with  pious  care  compose  his  own  discourses,  will 
find  such  as  these,  prepared  for  his  own  people,  more  accept- 
able and  useful  than  the  most  learned  and  eloquent  he  can 
borrow.  There  is  a  nature  and  sincerity  in  the  one,  and  a 
stiffness  and  art  in  the  other,  which  will  soon  be  manifest.  If 
a  minister's  discourses  are  above  the  level  of  his  ordinary 
display  of  talent,  he  will  soon  come  under  suspicion,  and  his 
usefulness  be  injured. 

I  do  not  mean  from  this,  that  every  minister  is  to  aim  at 
being  an  original,  is  to  desire  no  help  from  others.  On  the 
contrary,  let  him,  after  having  chosen  his  text  and  subject, 
and  collected  many  scriptures  on  the  points  of  his  discourse, 
then  read  as  much  as  he  pleases,  in  good  authors,  on  the 
subject,  whether  commentators,  or  sermonizers,  or  others. 
Let  him  become  master  of  the  case ;  let  him  collect  facts  and 
illustrations  from  any  quarter  ;  then,  with  the  materials  in  hand, 
let  him  give  shape,  and  form,  and  language,  such  as  shall  seem 
best  calculated  to  produce  the  effect  which  he  desires.  Let 
him  also  borrow  excellent  passages,  even  long  ones  sometimes, 
but  let  him  as  an  honest  man  acknowledge  them. 

PRAYER  NECESSARY  IN  COMPOSING  IT. 

Having  chosen  a  text  and  subject,  not  for  display,  but  for 
usefulness,  not  to  preach  ourselves,  but  Christ,  to  our  people, 
and  being  about  to  prepare  our   sermon,  it  becomes  us  so- 


LECTURE  V.  65 

lemnly  to  consider  what  a  task  we  are  about  to  engage  in, 
and  how  much  may  depend  on  the  manner  of  its  execution. 
Now,  if  ever,  ought  we  to  look  up  to  Him  from  whom  cometh 
every  good  and  perfect  gift,  for  that  wisdom  which  is  promis- 
ed to  every  man  who  asks  for  it.  WickhfFe  says  that  the 
preacher  "should  be  a  man  of  prayer,  he  needs  the  internal 
instruction  of  the  primary  teacher."  Dr.  Owen,  with  his 
usual  impressiveness  says,  "  for  a  man  solemnly  to  undertake 
the  interpretation  of  any  portion  of  scripture,  without  invo- 
cation of  God,  to  be  taught  and  instructed  by  his  Spirit,  is  a 
high  provocation  of  him,  nor  shall  I  expect  the  discovery  of 
the  truth  from  any  one  who  thus  proudly  engages  in  a  work 
so  much  above  his  ability."  Professor  Porter  says,  "  the 
preacher's  success  in  composing  a  sermon,  depends  pre-emi- 
nently on  the  state  of  heart  with  which  he  comes  to  the 
work.  Suppose  he  engages  in  it  with  the  same  frigid  calcu- 
lation with  which  a  mechanic  sits  down  to  the  construction 
of  a  clock.  His  object  is  to  amuse  his  hearers,  and  to  make 
an  advantageous  display  of  his  own  powers.  With  this  view 
he  chooses  his  subject  and  method — adopts  some  novel  inter- 
pretation of  his  text,  becoming  a  man  of  erudition — calls  to 
his  aid  all  the  researches  of  profound  theological  learning, 
adjusts  all  his  topics  of  argument,  and  of  address  to  the  pas- 
sions, according  to  the  best  canons  of  taste.  And  when  the 
sermon  is  finished,  what  is  it  ?  A  body  with  fair  proportions 
— elegant,  splendid,  perhaps,  in  its  decorations — but  a  body 
without  a  soul."  In  order  to  insure  some  prayer  before  the 
composition  of  a  sermon,  as  an  antidote  to  this  wicked  spirit 
of  ambition  which  is  so  apt  to  insinuate  itself  into  our  minds 
at  that  time,  let  me  recommend  that  every  sermon  should  be 
commenced  with  a  written  prayer  on  the  first  page  of  the 
manuscript,  embracing  the  proper  spirit  which  should  animate 
us,  and  referring  especially  to  the  subjects  of  the  sermon  ;  such 
an  one  as  it  would  be  proper  to  read  or  offer  up  aloud  before 


66  LECTURES  ON  THE  PASTORAL  OFFICE, 

the  sermon,  if  such  were  the  practice.  We  may  read  it  our- 
selves after  entering  into  the  pulpit,  as  a  preparation  for  the 
sermon.  1  would  recommend  in  like  manner  a  written  pray- 
er after  the  sermon,  carefully  composed  of  collects  or  parts 
of  collects  joined  together,  and  suited  to  the  sermon,  instead 
of  the  constant  repetition  of  some  few  of  the  collects.  This, 
however,  is  not  to  be  in  place  of  more  private  prayer.  Dr. 
Owen  says,  "  to  preach  the  word  and  not  to  follow  it  with 
prayer  constantly  and  frequently,  is  to  believe  its  use,  neglect 
its  end,  and  cast  away  the  seed  of  the  Gospel  at  random." 

During  the  composition  of  the  sermon,  I  would  again  re- 
commend Cotton  Mather's  rule  of  often  pausing  and  praying 
over  it ;  thinking  of  our  people,  and  praying  that  God  would 
bless  it  to  their  souls,  A  certain  minister  said  of  himself, 
that  he  never  preached  a  sermon,  which  in  the  composing  of 
it,  had  not  cost  him  prayers,  with  strong  crying  and  tears. 

"  How  many  of  us,"  said  Mr.  Cecil,  "  may  subscribe  to 
the  confession  of  a  living  minister.  '  In  the  preparation  of 
our  sermons,  alas,  how  cold,  how  formal  we  have  often  been. 
Prayer  has  been  the  last  thing  we  have  thought  of,  in- 
stead of  the  first.  We  have  made  disputations  instead  of  ser- 
mons. We  have  consulted  commentators,  not  our  Bibles, 
We  have  been  led  by  science,  not  by  the  heart.  Therefore 
our  discourses  have  been  so  tame,  so  lifeless,  so  uninterest- 
ing to  the  mass  of  our  hearers,  so  little  savoring  of  Christ,  so 
little  like  the  inspired  example  of  Paul,' " 


LECTURE  YI. 


ON  THE  SUBSTANCE  OF  OUR  PREACHING. 

Having  spoken  in  general  terms  of  the  preparation  for  the 
pulpit,  we  will  now  inquire  into  the  doctrine  which  must  be 
carried  into  it,  since  God  has  appointed  his  revealed  truth  as 
the  great  instrument  of  conversion  and  sanctification  in  the 
hands  of  his  ministers.  With  so  many  examples  before  us  as 
to  the  subject  matter  of  our  preaching,  we  surely  can  be  at  no 
loss  to  decide. 

All  scripture  is  given  by  inspiration,  and  is  profitable  for 
doctrine,  reproof,  and  instruction.  Out  of  these  scriptures 
we  are  commanded  by  God,  and  bound  by  most  solemn  ordi- 
nation vows,  to  instruct  the  people  committed  to  our  charge. 
Our  Lord  enjoineJ  it  upon  the  apostles  to  teach  all  things 
whatsoever  he  had  made  known  unto  them.  They  were  to 
keep  back  nothing.  Even  what  they  had  heard  in  a  corner, 
must  now  be  proclaimed  on  the  house-top.  If  any  man 
speak,  let  him  speak  as  the  oracles  of  God,  is  the  rule.  We 
must  preach  the  truth  as  it  is  in  Jesus  ;  as  he  himself  preach- 
ed it,  not  merely  by  his  own  lips  while  on  earth,  but  after- 
wards by  the  Holy  Ghost,  speaking  through  the  apostles, 
whom  he  had  commissioned  to  preach  the  Gospel  when  all 


68  LECTURES  ON  THE  PASTORAL  OFFICE, 

things  had  been  revealed  and  finished.  We  must  follow  the 
examples  of  our  Lord  and  the  apostles,  who  preached  from 
all  the  scriptures,  the  things  concerning  the  kingdom.  We 
must  preach  doctrine,  precept,  ordinance,  prophecy,  promise, 
threatening,  rightly  dividing  the  word  of  truth,  and  giving  to 
each  his  portion  in  due  season.  We  must  try  and  find  out 
the  rule  of  proportion,  and  since  our  Lord  has  said  that  some 
commandments  are  greater  than  others — that  mercy  is  better 
than  sacrifice — faith,  justice  and  truth  weightier  matters  than 
Kiint,  anise  and  cummin,  we  must  endeavor  to  form  the  right 
estimate,  and  in  our  preaching,  lay  the  emphasis  in  the  right 
place. 

CHRIST  THE  GREAT  SUBJECT. 

Observing  this  rule  of  proportion,  there  is  one  great  topic 
which  so  far  excels  all  others,  that  it  is  sometimes  spoken  of 
as  the  whole  of  religion — all  that  need  be  preached.  Thus, 
St.  Paul,  besides  resolving  as  a  man  to  glory  in  nothing  but 
the  cross  of  Christ,  determined  as  a  preacher  to  know  nothing 
but  Jesus  Christ  and  him  crucified.  "  To  preach  Christ,"  is 
sometimes  put  for  all  the  doctrines  which  the  apostles  de- 
livered. The  only  answer  given  by  St.  Paul  and  Silas  to  the 
great  question,  "  what  must  I  do  to  be  saved,"  was,  "  believe 
in  the  Lord  Jesus  Christ  and  thou  shalt  be  saved." 

The  more  correct  manner,  however,  of  speaking  on  this 
subject  is,  not  to  say,  this  is  the  greatest  of  all  themes,  but 
that  properly  understood  it  embraces  all  others.  Christ  is 
the  Alpha  and  Omega — the  first  and  the  last — the  all  in 
all  of  scripture.  Himself  often  pointed  out  how  all  the 
old  scriptures  testified  of  Him.  The  apostles  were  continually 
doing  the  same,  and  thus  preached  Christ,  while  explaining 
the  Jewish  scriptures.  The  Old  Testament,  in  truth,  is  one 
continued,  though  varied,  prophecy  of  Christ,  in  types,  figures, 
and  predictions.     The   New  Testament  is  a  history  of  the 


LECTURE  VI.  69 

fulfilment  of  these  prophecies, — a  development  of  the  doc- 
trines which  lay  concealed  under  the  Old.  It  is  the  substance 
of  those  shadows  which  disappeared  at  the  dawning  of  the 
Sun  of  Righteousness.  Christ  therefore  must  be  the  sum 
and  substance  of  our  preaching ;  if  our  preaching  be  right. 
Christ  must  be  interwoven  in  all  our  preaching,  as  the  name 
of  Phidias  was  in  the  shield,  which  could  not  be  effaced 
without  destroying  the  shield.  A  certain  architect  was  em- 
ployed to  build  a  splendid  temple,  and  wishing  to  have  his 
name  as  durable  at  least  as  the  temple,  contrived,  without 
intimating  his  design,  to  arrange  the  doors,  windows,  arches, 
recesses,  spires,  etc.,  of  the  forefront  of  the  building,  in  such 
a  manner,  as  to  present  in  bold  relief  the  letters  of  his  name. 
When  completed,  there  was  the  name  of  the  artist  forcing 
itself  on  every  beholder,  and  not  to  be  obliterated  but  by  the 
prostration  of  the  whole  building. 

That  minister  of  the  Gospel  who  would  have  his  name  and 
honor  to  endure,  not  for  a  few  centuries,  during  the  continu- 
ance of  one  of  our  earthly  temples,  but  as  long  as  the  Lord  of 
the  temple  himself,  must  see  and  so  interweave  not  himself  or 
his  name,  but  Christ  in  all  his  sermons,  that  his  hearers  may 
be  forced  to  see  Him,  even  though  they  should  see  no  beauty 
in  Him  that  they  should  admire  Him.  All  the  materials  of 
scripture  then  should  be  worked  up  by  us  in  such  a  way  as 
that,  from  the  foundation  or  chief  corner-stone  to  the  very 
top-stone  of  the  temple,  Jesus  Christ  should  be  read  and  seen. 

"  To  understand,  enter  into,  and  open  the  various  offices 
of  Christ — this  is  the  knowledge  of  Christ,"  says  Mr.  Cecil. 
"The  divines  of  the  present  day  are  stunted  dwarfs  in  this 
knowledge,  compared  with  the  great  men  of  the  last  age," 
said  the  same.  In  reading  older  divines,  I  have  often  been 
struck  with  their  great  use  of  the  Old  Testament,  in  making 
it  bear  witness  to  Christ.  Matthew  Henry  happily  remarks, 
that  "  the  scriptures  are  the  circumference  of  faith — the  round 


70  LECTURES  ON  THE  PASTORAL  OFFICE. 

of  which  it  walks — and  every  point  of  which  it  toucheth — 
but  the  centre  is  Christ,  that  is,  the  pole-star  on  which  it  rest- 
eth."  We  must,  however,  at  once  warn  against  a  mistake 
sometimes  made  on  this  subject,  by  those  who  confound  the 
naming  of  Christ  very  frequently  in  their  sermons,  using 
endearing  words  concerning  Him,  and  speaking  His  praises 
in  very  eloquent  terms,  with  preaching  Christ  to  the  saving  of 
the  soul.  There  is  also  a  wrong  spirit  in  some  persons,  who 
consider  that  only  to  be  a  gospel  sermon,  which  has  Christ 
Jesus  as  its  immediate  and  expressed  object.  It  is  by  no  means 
necessary  to  force  in  His  sacred  name  upon  every  occasion, 
and  allegorize  every  part  of  scripture  in  order  to  its  introduc- 
tion. As  all  the  principles  and  duties  of  the  gospel  bear  a 
relation  more  or  less  direct  to  Him,  so  the  enforcement  of 
the  obligations  and  details  of  practical  religion  upon  the  ground 
of  this  faith,  is  as  strictly  conformed  to  the  apostolic  pattern, 
as  would  be  the  most  exquisite  exhibition  of  the  sufferings  and 
death  of  the  Saviour. 

THE    LAW    MUST  BE  PREACHED. 

There  is  one  thing,  however,  which  must  be  premised, 
before  we  proceed  further  with  this  subject.  In  order  to 
preach  Christ  effectually,  it  must  be  done  in  such  a  way  as  to 
convince  the  soul  of  sin.  "  The  whole  need  no  physician,  but 
they  that  are  sick."  How  is  this  to  be  done  ?  "By  the  law," 
we  are  told,  "is  the  knowledge  of  sin."  "The  law  is  our 
schoolmaster  to  bring  us  to  Christ."  This  is  the  first  and 
necessary  lesson  which  the  preacher  of  Christ  must  teach  his 
people.  Until  they  have  learned  this,  they  can  know  nothing 
aright  of  Christ.  And  the  teacher  must  understand  it  well 
himself — must  know  it  in  his  own  heart.  "  Thou  that  teach- 
est  another,  understandeth  thou  not  thyself,"  must  not  be  said 
to  him  of  this  in  particular.  I  consider  this  a  matter  of  the 
first  importance,  and  fear  there  are  many  who  undertake  to 


LECTURE  VI.  71 

teach  others,  who  have  not  deep  and  thorough  views  of  it,  and 
not  having  them,  cannot  conduct  sinnners  to  Christ.  They 
are  blind  leaders  of  the  blind.  Let  me  therefore  seek  to  im- 
press it  on  your  minds  by  the  highest  authorities.  St.  Paul 
is  the  great  preacher  of  it.  In  the  epistle  to  the  Romans,  he 
enforces  it  by  his  own  experience,  most  emphatically,  saying, 
that  while  he  was  alive — or  fancied  himself  alive — the  law 
came  and  slew  him.  Again,  as  if  oppressed  with  a  body  of 
death,  he  exclaims,  "wretched  man  that  I  am,  who  shall 
deliver  me  ?"  Let  us  see  what  the  fathers  say.  Augustine, 
than  whom  none  stands  higher  for  evangelical  sentiment,  says, 
"  The  conscience  is  not  to  be  healed,  if  it  be  not  wounded.  Thou 
preachest  and  pressest  the  law,  comminations,  the  judgment  to 
come,with  much  earnestness  and  importunity.  He  which  hears, 
if  he  be  not  terrified,  if  he  be  not  troubled,  is  not  to  be  com- 
forted." What  say  our  Reformers  ?  Tindal  writes  thus,  "It 
becomes  the  preacher  of  Christ's  glad  tidings,  first,  through  the 
opening  of  the  law,  to  pi'ove  all  things  sin  that  proceed  not  of  the 
Spirit  and  of  faith  in  Christ,  and  thereby  to  bring  him  to  a  know- 
ledge of  himself,  and  of  his  sinfulness  and  wretchedness,  that 
he  might  desire  help."  Calvin  says,  "  The  law  is  nothing  else 
but  a  preparation  for  the  gospel.  It  is  the  proper  function  of 
the  law  to  call  the  consciences  unto  God's  judgment  and  to 
wound  them  with  fear."  Beza  remarks  briefly,  "  Men  are 
ever  to  be  prepared  for  the  gospel  by  the  preaching  of  the 
law."  Archbishop  Usher,  in  reply  to  the  question  what  order 
is  there  observed  in  the  delivery  of  the  word  for  the  begetting 
of  faith,  says,  "  First  the  covenant  of  the  law  is  urged  to  make 
sin  and  the  punishment  thereof  known  ;  whereupon  the  sting 
of  the  conscience  pricketh  the  heart  with  the  sense  of  God's 
wrath,  and  maketh  a  man  utterly  to  despair  of  any  ability  in 
himself  to  obtain  everlasting  life.  After  this  preparation,  the 
promises  of  God  are  propounded,  whereupon  the  sinner  con- 
ceiving a  hope  of  pardon,  sueth  to  God  for  mercy."     "  Out  of 


72  LECTURES  ON  THE  PASTORAL  OFFICE. 

Christ,"  said  Cecil,  "  God  is  not  even  intelligible,  much  less 
amiable.  Such  men  as  Clarke  and  Abernethy  talk  sublime 
nonsense.  A  sick  woman  once  said  to  me,  Sir,  I  have  no 
notion  of  God — I  can  form  no  notion  of  Him.  You  talk  to  me 
of  Him,  but  I  cannot  get  a  single  idea  that  seems  to  contain 
anything.  But  you  know,  I  said,  how  to  conceive  of  Jesus 
Christ  as  a  man.  God  comes  down  to  you  in  Him  full  of 
kindness  and  condescension.  Ah,  Sir,  she  replied,  that  gives 
me  something  to  lay  hold  on.  There  I  can  rest.  I  understand 
God  in  His  Son.  And  if  God,  she  added,  is  not  intelligible 
out  of  Christ,  much  less  is  He  amiable — though  I  ought  to  feel 
Him  to  be  so.  He  is  an  object  of  horror  and  aversion  to  me, 
corrupted  as  I  am.  I  fear — I  tremble — I  resist — I  hate — I 
rebel."  The  right  understanding  and  use  of  the  law  is  admir- 
ably set  forth  in  the  brief  exposition  of  it  in  our  catechism, 
where  it  is  made  to  reach  to  the  very  thoughts  and  intents  of 
the  heart.  It  is  set  forth  in  a  still  more  impressive  manner  in 
the  ante-communion  service,  where,  on  bended  knees,  we 
pray,  after  each  commandment,  that  God  would  have  mercy 
upon  us,  and  incline  our  hearts  to  keep  it, — thereby  praying 
forgiveness  of  all  past  transgressions,  and  supplicating  grace 
to  keep  it  with  our  very  hearts  hereafter.  In  Dean  Nowel's 
Catechism,  which  is  an  enlargement  of  our  short  catechism,  and 
also  in  all  the  catechisms  and  confessions  of  the  Reformation, 
the  same  view  of  the  moral  law  is  presented.  This  mode  of 
coming  to  Christ  deserves  to  be  well  considered  at  this  time 
especially,  when  a  very  different  one  is  proposed,  when  the 
old  Romish  view  is  sought  to  be  introduced.  "  The  law  is  a 
schoolmaster  to  bring  us  to  Christ,"  says  Mr.  Newman,  "by 
our  obeying  it  and  rendering  ourselves  worthy  of  the  blessing. 
The  publicans  and  the  harlots  entered  the  kingdom  of  heaven 
before  the  Pharisees,  not  because  they  were  worse,  but  better, 
than  the  Pharisees — as  the  poor  are  usually  better  than  the 
rich."     According  to  this  doctrine,  our  works,  and  not  our 


LECTURE  vr.  73 

cries  for  mercy,  bring  us  to  Christ.  "  By  the  law  comes  the 
knowledge  of  sin,"  says  St.  Paul.  By  the  law  comes  good- 
ness, says  Mr.  Newman,  not  in  these  very  words,  but  in  lan- 
guage as  certain.  It  is  evident  that  a  difference  on  this  subject 
makes  another  gospel.  To  come  to  Christ  condemned  by  the 
law,  and  saying,  God  be  merciful  to  me  a  sinner,  and  to  come 
to  him  with  a  measure  of  holiness  obtained,  and  obedience 
performed,  is  to  come  to  him  by  two  roads,  as  wide  apart  as 
east  and  west.  Moreover  the  union  effected,  or  supposed  to 
be  effected,  after  coming  to  Christ  by  these  opposite  routes,  is 
altogether  different.  In  the  one  case — according  to  the  old 
plan — it  is  an  union  of  our  souls  to  Christ  by  faith  and  peni- 
tence, attended  with  joy  and  peace  in  believing,  and  leading 
to  all  holiness  of  heart  and  life.  In  the  other,  it  is  an  unin- 
telligible mystical  union,  chiefly  by  the  sacraments,  an  infusion 
of  Christ's  whole  nature,  soul,  body,  and  divinity,  into  ours, 
but  not  in  such  a  manner  as  St.  Peter  meant  when  he  said, 
"  There  are  given  to  us  exceeding  great  and  precious  pro- 
mises, whereby  w^e  become  partakers  of  the  divine  nature, 
escaping  the  corruption  which  is  in  the  world  through  lust." 
The  old  apostolic  method  of  holding  up  Christ  on  high,  as  the 
brazen  serpent  was,  for  the  conversion  of  sinners,  is  considered 
as  unsafe,  licentious,  encouraging  sinners  to  presumption. 
He  must  be  reserved,  kept  back  as  it  were  within  the  vail, 
until  by  certain  means,  the  sinful  have  been  in  some  measure 
sanctified  and  made  meet  for  entering  into  the  holy  of  holies. 
Thus  Christ's  death  and  sacrifice  become  not  the  instruments 
of  conversion,  but  the  rewards  of  moral  worth.  Against  this 
most  ruinous  perversion  of  Christianity,  let  me  warn  you. 

NO  RESERVE    IN  PREACHING  CHRIST. 

Perhaps  it  may  be  asked,  is  there  not  something  in  our 
Lord's  own  conduct  and  preaching,  to  countenance  this  doc- 
trine of  reserve  as  to  the  atonement,  and  the  freeness  of  his 


74  LECTURES  ON  THE  PASTORAL  OFFICE. 

grace  to  sinners  ?      We  answer,  that  there  were   manifest 
reasons  why  Christ  did  not  and  could  not  preach  on  all  those 
points  which  the  apostle  afterward  dwelt  upon  so  constantly 
and  emphatically.     His  death,  resurrection,    ascension,  the 
sending  forth  the  Holy  Ghost,  had  not  taken  place,  and  there- 
fore he  could  only  refer  to  them  occasionally,  as  things  to  come. 
Even  these  his  disciples,  slow  of  heart  to  believe,  could  not 
receive.     The  things  which  he  at   last   plainly  taught   his 
disciples  were  at  first  only  delivered  as  they  could  bear  them, 
for  they  were  as  children.     In  the  sermon  on  the  mount,  we 
find  him  at  first  clearing  away  prejudices,  removing  errors, 
giving  a  more  spiritual  view  of  the  law,  thus  preparing  for 
the  gospel,  but  saying  nothing  of  the  atonement.     So  also  in 
the  Lord's  Prayer ;  we  are  not  there  directed  to  pray  in  his 
name.     But  the  time  came  for  him  to  say,  "  Hitherto  ye  have 
asked  nothing  in  my  name,  ask  and  ye  shall  receive."     "  What- 
soever ye  shall  ask  the  Father  in  my  name  he  will  give  it  you." 
So  as  to  the  atonement ;  although  John  the  Baptist  said,  "  Be- 
hold the   Lamb  of  God  which  taketh   away  the  sin  of  the 
world,"  and  our  Lord  made  frequent  allusions  to  it,  and  after 
his  resurrection  said,  "  Ought  not  Christ  to  have  suffered  these 
things,  and  to  enter  into  his  glory,"  yet  it  is  certain  that  the 
more  full  and  glorious  exhibition  of  the  plan  of  salvation  was 
reserved  for  the  Holy  Ghost,  speaking  by  the  apostles.     And 
their  preaching,  which  we  have  in  the  epistles,  is  the  true 
pattern  for  us.     "  These  things  have  I  spoken  unto  you,  being 
yet  present  with  you,"  said  our  Lord,  "  but  the  Comforter, 
which  is  the  Holy  Ghost,  whom  the  Father  will  send  in  my 
name,  he  will  teach  you    all  things."     "  When  the  spirit  of 
truth  is  come,  he  will  guide  you  into  all  truth."     Moreover, 
nothing  can  be  clearer,  than  that  all  which  our  Lord  taught 
in  private  to  his  disciples,  and  communicated  by  the  Holy 
Ghost  afterwards,  was  intended  and  commanded  to  be  taught, 
publicly,  plainly,  freely  to  all,  on  the  peril  of  damnation  to 


LECTURE  VI. 


75 


those  who  should  attempt  anything  like  concealment.  The 
proposal  indeed  is  not  more  wicked,  than  idle  and  impracti- 
cable. If  the  doctrine  of  the  atonement  is  preached  publicly 
at  all,  it  must  be  preached  so  as  that  some  shall  hear  it,  who 
are  not  yet  good  enough  to  receive  it.  We  should  be  thank- 
ful that  the  Bible  is  free  to  all,  and  the  doors  of  our  churches 
open  to  all,  so  that  whoever  will  enter  may  hear  the  glorious 
doctrine  of  the  atonement  read  in  the  prophecies  of  the  Old 
Testament,  and  the  gospels  and  epistles  of  the  New. 

THE  MORALIZING  SCHOOL. 

Without  professing,  however,  to  hold  in  reserve  the  doc- 
trine of  Christ  crucified  as  something  unsafe  to  be  freely 
offered  to  all,  there  have  been  from  time  to  time  those  who 
have  undervalued  it,  by  substituting  something  in  whole  or 
part  in  its  room.  Thus,  in  the  earlier  ages,  the  Platonic 
Christian,  to  the  great  injury  of  religion,  sought  to  mingle 
together  the  doctrines  of  the  gospel  with  the  vain  philoso- 
phy and  barren  ethics  of  the  pagan  systems.  Dearly  did 
the  Church  of  God  pay  for  the  experiment.  Since  the 
days  of  the  Reformation  there  has  been  a  school  of  moral- 
izing divines,  who,  neglecting  the  life-giving  doctrines  of 
Christ,  contented  themselves  with  a  meagre  morality, 
little  better  than  that  of  the  ancient  philosophers. 

"  And  oft,  when  Paul  had  served  them  with  a  text, 
Has  Plato,  Tully,  Epictatus,  preached." 

The  Church  of  England  has  suffered  severely  from  this 
school.  The  Church  of  Scotland  also  was  thus  afflicted  not 
a  little  in  times  past.  There  have  been,  however,  many  noble 
instances  of  reformation,  after  a  full  trial  of  the  scheme. 
Mr.  Walker,  of  Truro,  Milner,  of  Hull,  Thomas  Scott,  and 
Chalmers,  all  tried  the  moralizing  plan  and  all  most  signally 
failed.  ■  They  all  tried  the  evangelical  system,  and  were 
signally  blessed.     The  last  fifty  years  has  witnessed  the  trial 


76  LECTURES  ON  THE  PASTORAL  OFFICE. 

of  it  by  thousands,  and  the  revival  of  true  religion,  and  the 
very  preservation  of  the  Church  has  been  the  result  of  it. 
This  is  confessed  even  by  those  who  are  seeking  to  improve 
upon  the  system,  having  some  deeper  thoughts  and  greater 
developments  of  divine  truth  with  which  to  perfect  that  which 
is  lacking  in  the  evangelical  system.  During  the  period  when 
a  lifeless  morality  was  preached,  thousands  left  the  English 
Church,  and  thousands  the  Episcopal  Church  of  America, 
prelerring  to  hear  for  the  most  part  ignorant  itinerants  and 
laymen,  who  dwelt  more  on  the  doctrines  of  the  gospel.  Arch- 
bishop Seeker  remarked  to  his  clergy,  "  We  have  in  fact  lost 
many  of  our  people  to  sectaries,  by  not  preaching  in  a  manner 
sufficiently  evangelical ;  and  shall  never  recover  them  from 
the  extravagances  into  which  they  have  run,  nor  keep  more 
from  going  over  to  them,  but  by  returning  to  the  right  way 
ourselves, — declaring  all  the  counsel  of  God,  and  that  princi- 
pally in  the  words  which  the  Holy  Ghost  teacheth."  Again 
he  says,  "  If  you  have  preached  a  considerable  time  in  a  place 
and  done  little  or  no  good,  there  must,  in  all  probability,  be 
some  fault,  not  only  in  your  hearers,  but  in  yourself  and  your 
sermons  ;  for  the  word  of  God,  duly  dispensed,  is  to  this  day, 
as  it  was  originally,  powerful  and  sharper  than  a  two-edged 
sword."  "  Inquire ,  therefore,"  he  says,  "  where  the  fault 
may  be."  Bishops  Home,  Horsley,  Barrington,  Porteus,  and 
many  other  eminent  English  bishops,  have  delivered  similar 
testimonies,  ascribing  the  secessions  from  the  Church  to  the 
neglect  of  evangelical  preaching. 

TESTIMONY  OF  MISSIONARIES. 

I  shall  conclude  this  lecture  by  an  interesting  passage 
from  the  annals  of  the  Moravian  Missions,  which  furnish  strong 
confirmation  of  the  truth  of  what  I  have  affirmed.  When 
these  missionaries  explained  to  the  sottish  Greenlanders,  the 
nature  and  perfection  of  God,  and  His  just  claims  upon  His 


LECTURE  VI.  77 

creatures,  "  the  poor  heathen  (says  Mr.  Bridges)  were  bound 
up  and  frozen  Hke  their  own  icy  mountains.  But  in  reading 
to  them  the  affecting  scenes  of  Gethsemane  and  Calvary,  the 
heart  began  to  melt  in  tenderness,  contrition,  faith,  and  love. 
They  begged  to  have  the  story  repeated,  and  it  was  to  them  '  as 
life  from  the  dead.'  "  The  following  was  the  touching  account 
given  of  himself  by  the  first  convert : — "  Brethren,"  said  he, 
"  I  have  been  a  heathen,  and  have  grown  old  among  the  hea- 
then, therefore  I  know  how  heathen  think.  Once  a  preacher 
came  and  explained  to  us  that  there  was  a  God.  We  an- 
swered, '  Dost  thou  think  us  to  be  so  ignorant  as  not  to  know 
that.'  Another  preacher  began  to  teach  us,  you  must  not 
steal,  lie,  or  get  drunk.  We  answered,  '  Thou  fool,  dost  thou 
think  that  we  don't  know  that,'  and  thus  dismissed  him.  After 
a  time  brother  Christian  Henry  Ranch  came  to  my  hut,  and 
set  down  by  me.  He  spoke  to  me  nearly  as  follows : — '  I 
come  to  you  in  the  name  of  the  Lord  of  heaven  and  earth. 
He  sends  to  let  you  know  that  He  will  make  you  happy,  and 
deliver  you  from  the  misery  in  which  you  lie  at  present.  To 
this  end  He  became  a  man,  gave  His  life  a  ransom  for  man, 
and  shed  His  blood  for  us.'  I  could  not  forget  his  words. 
Even  while  I  was  asleep,  I  dreamed  of  that  blood  which  Christ 
shed  for  us.  I  found  this  to  be  something  different  from  what 
I  had  ever  heard  before,  and  I  interpreted  Christian  Henry's 
words  to  the  other  Indians.  Thus,  through  the  grace  of  God, 
an  awakening  took  place  amongst  us.  I  say  therefore,  breth- 
ren, preach  Christ  our  Saviour,  and  his  sufferings  and  death,  if 
you  would  have  your  words  to  gain  entrance  among  the 
heathen." 


LECTUEE    VII. 


ON  OBSERVING  THE  LAW  OF  PROPORTION  AS  TO  THE 
SUBJECTS  ON  WHICH  WE  PREACH. 

In  the  last  lecture  I  maintained  that  Christ  should  be  the 
great  and  constant  theme  of  discourse.  But  lest  you  should 
suppose  that  I  thereby  encouraged  the  neglect  of  any  part  of 
God's  word,  I  shall  now  speak  of  the  duty  of  weighing  well 
the  comparative  importance  of  every  doctrine  and  duty  in 
order  to  lay  the  proper  emphasis  thereon.  It  is  of  great  im- 
portance, that  ministers  of  religion  form  a  right  estimate  of 
the  relative  value  of  the  different  parts  of  the  great  scheme  of 
redemption,  lest  by  forming  a  wrong  judgment  we  disturb  the 
proportion  of  the  whole,  thereby  throwing  into  confusion 
what  God  appointed  to  be  all  order  and  harmony,  and  greatly 
weakening  what  he  designed  to  be  power  and  strength.  God 
is  emphatically  the  God  of  order  in  all  his  works,  and  any 
change  in  the  due  proportion  established  must  be  productive 
of  evil.  "  We  see  the  whole  world,"  says  Hooker,  "  and  each 
part  thereof,  so  compacted,  that  as  long  as  each  part  perform- 
eth  only  that  which  is  natural  to  it,  it  thereby  preserves  both 
other  things  and  itself  also.  Contrariwise  let  any  principal 
thing,  as  the  sun,  the  moon,  any  one  of  the  heavens  or  ele- 


'  LECTURE  VII.  79 

ments  but  once  cease,  or  fail,  or  swerve,  and  who  doth  not 
easily  conceive,  that  the  sequel  thereof  would  be  ruin  both  to 
itself  and  whatsoever  dependeth  upon  it."  And  again  rea- 
soning "  from  nature  up  to  nature's  God,"  he  says,  "  Measure 
is  that  which  perfecteth  all  things,  because  every  thing  is  for 
some  end ;  neither  can  any  thing  be  available  to  any  end, 
which  is  not  proportionable  thereto,  and  to  proportion,  as  well 
excesses  as  defects  are  opposite."  And  again,  "forasmuch  as 
nothing  doth  perish,  but  only  through  excess  or  defect  of  that, 
the  due  proportioned  measure  whereof  doth  give  perfection,  it 
followeth  that  measure  is  likewise  the  preservative  of  all 
things."  In  consistency  with  this,  in  speaking  of  the  various 
ways  in  which  wisdom  teacheth,  he  says,  "  We  may  not  so  in 
any  one  special  kind  admire  her,  that  we  disgrace  her  in  any 
other ;  but  let  all  her  ways  be  according  to  their  place  and 
degree  adored." 

THIS    ILLUSTRATED    BY    REFERENCE    TO  THE    BODY    AND    SOUL    OF 

MAN. 

The  truth  and  importance  of  the  principle  of  which 
we  are  speaking,  may  be  illustrated  and  enforced  by  a 
reference  to  the  human  body,  so  fearfully  and  wonder- 
fully made  by  the  hand  of  a  divine  architect,  and  to  which 
the  Church  of  God,  in  its  proportion  of  faith,  its  order,  its 
gifts,  and  graces,  is  likened.  All  its  members,  though  neces- 
sary to  its  perfection,  are  not  to  its  existence,  and  therefore 
not  all  equally  honorable.  No  one  of  them,  however,  may 
boast  itself  against  another,  saying,  I  have  no  need  of  thee, 
but  all  must  perform  the  office  assigned,  and  receive  the  honor 
and  cultivation  which  are  due.  The  head,  as  the  seat  of  the 
understanding,  and  the  heart,  as  the  seat  of  life,  must  be  most 
carefully  guarded.  A  blow  on  the  one  may  annihilate  reason, 
an  arrow  or  ball  piercing  the  other,  or  its  action  by  any  cause 
for  a  moment  stopped,  death  spreads  through  all  its  members ; 


80  LECTURES  ON  THE  PASTORAL  OFFICE, 

while  as  to  the  others,  though  they  may,  by  neglect  or  violence, 
be  maimed  or  much  injured,  the  man  may  still  survive,  and 
be  able  to  perform  the  chief  functions  of  life. 

Necessity  indeed  seems  to  require,  for  carrying  on  the 
occupations  of  this  world,  that  some  of  the  members  of  the  body 
should  be  more  cultivated  than  others ;  and  this  is  seen  in 
their  greater  prominence,  strength  and  agility ;  but  in  order 
to  the  greatest  perfection  of  the  whole  man,  all  should  receive 
their  due  proportion  of  exercise  and  culture.  This  is  like- 
wise true  of  the  inward,  spiritual,  and  more  important  part  of 
man.  All  the  faculties  and  affections  thereof,  deserve  culture 
according  to  the  measure  of  their  importance,  and  if  one  of 
them  receive  undue  attention,  the  others  must  receive  propor- 
tional loss.  So  is  it  also  to  the  relative  importance  of  the 
two  parts  of  our  system,  the  corporeal  and  the  spiritual.  The 
body  may  be  so  pampered  and  increased  by  undue  attention, 
indulgence,  and  high  living,  that  the  mind  enclosed  in  its 
fatness,  may  be  smothered,  and  become  inert  and  useless.  On 
the  contrary,  the  mind  may  be,  as  it  has  been,  the  object  of 
such  exclusive  attention,  that  the  body  shall  become  weakened 
and  diseased,  till  at  length,  by  the  law  of  reaction,  the  mind 
itself  is  made  to  suffer,  and  that  perfection  of  our  nature, 
"mens  sana  in  corpore  sano,"  is  forfeited. 

The  same  may  be  said  of  some  of  the  avocations  of  life, 
where  the  neglect  of  this  rule  is  attended  with  the  loss  of 
those  benefits  which  belong  to  its  observance. 

THE  SAME  IS  TRUE  OF  MAN YiDT^  CR    T  U  I  NJ(S  ^ , 

In  agriculture,  for  instance,  there  are  those  who  bestow 
undue  attention  on  such  lesser  matters  as  the  ornament  of 
gardens  and  grounds,  to  the  neglect  of  the  fields  which  yield 
the  solid  nutriment  to  man  and  beast,  until  gardens,  grounds, 
and  fields,  must  all  be  parted  with  ;  while  others,  neglecting 
the  enclosures  which  protect  the  growing  crops,  or  the  barns 


LECTURE  vn.  81 

which  are  needed  to  preserve  them,  lose  much  of  the  benefit 
of  their  hard  labor.  So  also  in  the  legal  profession,  there  are 
those  who,  disdaining  trifles,  seize  upon  the  strong  points  of 
the  case,  pressing  them  to  the  utmost,  rightly  judging  that  it 
is  not  by  the  number,  but  by  the  weight  of  the  arguments, 
that  a  cause  should  be  decided  ;  while  others  of  smaller  minds 
weary  out  both  judge  and  jury  with  a  tedious  enumeration  of 
trivial  considerations,  relying  on  the  number  rather  than  the 
force  thereof.  And  yet  men  of  strong  minds  should  not  for- 
get that  these  inferior  points  belong  to  the  case,  and  that 
many  a  cause  has  been  lost  by  the  too  great  neglect  of  them. 

MOST  EMPHATICALLY  TRUE   OF  RELIGION. 

If  in^all  the  affairs  of  men  this  rule  of  proportion  should 
be  observed — if  there  be  truth  in  the  saying  of  an  ancient 
philosopher,  "  that  everything  both  great  and  small  should 
fulfil  the  task  which  destiny  hath  set  it,"  how  peculiarly  appli- 
cable to  man  is  it  as  to  the  most  important  of  all  things  with 
which  he  has  to  do — religion;  which  consists  in  things  to  be 
believed,  and  to  be  done,  all  of  them  diifering  more  or  less  in 
character  or  importance  and  requiring  a  corresponding  pro- 
portion of  time,  thought,  and  zeal.  There  are  diversities  of 
gifts,  though  but  one  spirit, — divers  orders,  though  but  one 
ministry — and  Christ  himself  most  plainly  declares,  that  there 
are  some  things  more  and  some  things  less  important,  the 
former  of  which  must  be  done,  although  the  latter  should  not 
be  left  undone  ;  that  is,  the  former  done  first,  chiefly,  and  with 
the  greatest  zeal ;  the  latter  not  left  undone,  except  when 
interfering  with  the  former,  or  prevented  by  some  sufficient 
cause.  The  Spirit  speaking  of  the  whole  Church,  compares 
it  at  one  time  to  the  human  body,  composed  of  various  mem- 
bers, having  each  its  proper  office,  and  each  differing  in 
honor ;  at   another   to  a    house,  whose    foundation  or  chief 

corner-stone  is  Christ,  and  Christians  are  the  dilierent  parts, 
6 


88  LECTURES  ON  THE  PASTORAL  OFFICE, 

fitly  joined  together,  as  living  stones  making  one  great  tem- 
ple. As  to  the  former  comparison,  it  has  been  well  remarked 
by  Hooker,  "  that  the  Church  being  a  mystical  body  must  be 
proportional  in  its  parts,  or  it  cannot  stand ;"  while  as  to  the 
latter,  all  of  us  know  that  a  house,  whether  we  regard  its 
beauty,  utility,  or  strength,  must  be  built  according  to  rule, 
and  that  its  foundation  must  be  stronger  and  broader  than  its 
top. 

"  The  inverted  pyramid  can  never  stand." 

The  Apostle  Paul,  in  speaking  of  the  Church  as  the 
mystical  body  of  Christ — that  is,  the  blessed  company  of 
believers — exhorts  each  member  of  the  same  "not  to  think 
more  highly  of  himself  than  he  ought  to  think,  but  to  think 
soberly,  according  as  God  hath  given  to  every  man  the 
'  measure  of  faith."  Now  what  is  true  of  the  ministers  and 
members  of  the  Church,  is  true  of  their  gifts  and  graces,  of 
their  duties,  doctrines,  ordinances  and  ceremonies  of  religion. 
Prophesying,  that  is,  preaching,  or  expounding  scripture,  was 
preferred  by  the  apostle  to  all  other  gifts,  even  to  miraculous 
ones,  and  yet  he  had  a  more  excellent  way  to  show  than  that 
— namely,  charity,  which  was  greater  than  even  faith  and 
hope,  mighty  as  they  were.  A  neglect  of  this  distinction,  so 
clearly  recognized  in  Scripture,  has  been  productive  of  much 
evil  to  the  cause  of  religion,  just  as  the  disproportioned  attach- 
ment of  our  hearts  to  some  of  the  objects  of  this  life  is 
destructive  of  our  peace  and  comfort.  The  man  whose  mind 
and  heart  are  under  the  direction  of  wisdom,  is  one,  who 
"  Loving  in  proportion,  loves  in  peace."  But  it  may  be 
asked,  can  anything  coming  from  God  in  the  way  of  revela- 
tion and  requirement,  be  in  any  sense  small  ?  Is  not  he 
accursed  who  continueth  not  in  all  things  to  do  God's  will  ? 
Are  we  not  warned  against  despising  what  are  called  little 
things  ?  Does  not  our  Lord  declare,  that  he  who  shall  break 
one  of  the  least  of  His  commandments,  and  shall  teach  men 


LECTURE  VII.  83 

SO,  shall  be  counted  least  in  the  kingdom  of  heaven — that  is, 
unworthy  of  it  ?  Does  not  the  infiniteness  of  God,  and  the 
inconceivable  importance  of  every  thing  bearing  upon  our 
eternal  interests,  stamp  an  infinite  value  on  the  least  of  his 
directions,  so  that  even  an  idle  w^ord  shall  be  brought  into 
judgment?  Does  not  the  very  easiness  of  a  command  make 
disobedience  the  more  criminal  ?  And  is  it  for  us  to  value 
and  graduate  the  appointments  of  heaven,  saying  which  may 
and  which  may  not  be  neglected  with  impunity  ? 

To  all  this  it  may  be  replied,  that  though  God  is  an  infi- 
nite being,  and  his  love  of  infinite  value,  because  all  tending 
to  an  infinite  good,  yet  are  they  given  to  a  finite  being  who 
has  only  a  limited  portion  of  time,  thought,  and  affection  to 
bestow  upon  them,  and  he  must  see  and  divide  himself  rightly 
amongst  them  all,  according  to  their  relative  importance, 
ascertaining  this  as  well  as  he  can  from  the  word  of  God,  by 
the  help  of  a  sound  judgment  and  careful  observation  on  the 
effect  thereof.  Should  he  err,  and  bestow  too  much  on  one, 
he  takes  just  so  much  from  others,  thereby  wronging  his  own 
soul,  and  injuring  the  cause  of  religion.  The  ministers  of 
the  Gospel  ought  especially  to  attend  to  this  rule,  as  it  is 
required  of  them  "rightly  to  divide  God's  word,"  and  after  our 
Lord's  example,  to  say,  which  are  the  greatest  command- 
ments, which  those  weightier  matters  not  to  be  dispensed 
with  under  the  penalty  of  eternal  ruin,  and  at  the  same  time 
to  show  how  none  must  be  neglected,  and  none  have  undue 
partiality  displayed  towards  them.  In  all  ages  there  have 
been  those,  who  fixing  their  minds  on  some  favorite  doctrine, 
precept,  or  external  rite  of  religion,  and  magnifying  it  into 
undue  importance,  to  the  neglect  of  others,  have  thus  opened 
one  fruitful  source  of  heresies  and  schisms  in  the  Church  of 
God. 


84  LECTURES  ON  THE  PASTORAL  OFFICE- 

MEN  PRONE  TO  BE  POSITIVE  ON  SMALL  AND  DOUBTFUL  THINGS. 

It  is  also  notorious  that  men  are  more  prone  to  lay  the  undue 
emphasis  on  small  things  rather  than  great,  on  things  external, 
rather  than  internal,  and  on  things  dark  and  doubtful,  rather 
than  on  things  clear  and  undisputed.     There  is  an  admirable 
passage   in    the  writings   of  that   eminent  servant  of  God, 
Archbishop  Leighton,   which  it  could  be  wished  were  en- 
graven on  every  heart.     It  was  written  at  a  time  when  dis- 
putes ran  high  between  parties  within  our  own  Church,  as 
well  as  with  those  who  had  separated  from  it.     "Doubtless," 
he  says,  "the  things   wherein  we  agree   are   incomparably 
greater  than  those  wherein  we  disagree,  and,  therefore,  should 
be  more  powerful  to  unite  us,  than  the  other  to  divide  us. 
But  to  restrain  myself  and  stop  here,  if  we  love  our  own  and 
the   Church's   peace,  there    be  two   things,   I  conceive,  we 
should  most  carefully  avoid,  the  bestowing  too  great  zeal  upon 
s?nall  things,  and  too  much  confidence  of  opinion  upon  doubtful 
things."     Bishop  Pilkington,  also,  one  of  the  good  Reformers, 
in  protesting  against  compulsion  as  to  some  of  the  vestments, 
says  most  truly,  "  but  this  is  the  malice  of  Satan,  that  when 
he  cannot  overthrow  the  greatest  matters,  he  will  raise  great 
troubles  in  trifles.      Peter  and  Paul  agreed  in  the   chiefest 
articles  of  our  salvation,  and  yet  they  differed  so  about  meats, 
that  Paul  withstood  and  rebuked   him    openly,      Paul  and 
Barnabas  fell  at  such  bitter  contention  whether  Mark  should 
go  with  them  or  not,  so  that  they  parted  companies,  and  went 
either  of  them  sundry  ways.     God  defend  us  from  the  like." 
The  want  of  a  proper  regulation  of  mind  to  teach  us  the 
right  use  of  the  law  of  proportion,  is  happily  set   forth  by 
Hooker,  in  showing  how  our  fancies  or  affections  mislead  us 
in  judging  of  scripture,     "  Pythagoras,  (he  says,)  by  bringing 
up  his  scholars  in  the  speculative  knowledge  of  numbers,  made 
their  conceits  therein  so  strong,  that  when  they  came  to  the 
contemplation  of  things  natural,  they  imagined  that  in  every 


LECTURE  vir.  85 

particular  thing  they  even  beheld,  as  it  were  with  their  eyes, 
how  the  elements  of  number  gave  essence  and  being  to  the 
works  of  nature — a  thing  in  reason  impossible,  which,  notwith- 
standing, through  their  misfashioned  pre-conceit,  appeared  to 
them  no  less  certain  than  if  nature  had  written  it  in  the  fore- 
heads of  all  the  creatures  of  God."  He  then  shows  how  those 
who  were  endeavoring  to  destroy  the  Episcopal  Church,  in 
order  to  build  up  their  own  on  its  ruins,  imagined  that  in 
every  scripture  they  could  see  the  exact  pattern  of  their  own 
discipline,  even  in  the  smallest  matters.  Contending  against 
the  finding  any  such  exact  pattern  in  many  things  clearly  set 
down  in  scripture,  he  justly  says  :  "  Most  sure  it  is,  that  when 
men's  affections  do  form  their  opinions,  they  are,  in  defence 
of  error,  more  earnest  a  great  deal  than,  for  the  most  part, 
sound  believers  in  the  maintenance  of  the  truth  apprehended, 
according  to  the  nature  of  that  evidence  which  scripture 
yieldeth  ;  which,  being  in  some  things  plain  as  in  the  princi- 
ples of  Christianity,  in  some  things  as  in  these  matters  of  dis- 
cipline more  dark  and  doubtful,  formeth  correspondently  that 
inward  assent  which  God  most  graciously  worketh  by  it  as  by 
his  effectual  instrument."  (See  preface  to  his  Ecclesiastical 
Polity.) 

THE   YOUNG  MOST  POSITIVE. 

It  is  also  a  fact  which  deserves  to  be  mentioned,  that  the 
young  are  most  generally  apt  to  be  positive  and  violent  on 
such  subjects.  As  their  outward  vision  is  far  more  distinct 
than  that  of  the  aged,  seeing  things  distant,  as  if  near  at 
hand,  so  do  they  rely  on  their  mental  vision,  and  cannot  agree 
to  see  some  things  as  through  a  glass,  darkly,  but  all  things 
face  to  face  ;  sometimes  speaking  slightingly  indeed  of  older 
persons  who  are  more  doubtful.  This  certainty  of  belief 
sometimes  leads  to  greater  violence  of  word  and  action,  which 
has  injured  the  good  cause  of  religion  not  a  little.     It  has  been 


86  LECTURES  ON  THE  PASTORAL  OFFICE, 

well  said  that  "when  men  become  so  old  as  to  confer  with 
grey  hairs,  they  usually  abate  something  of  their  violence." 
Bishop  Burnet  in  his  preface  to  the  exposition  of  the  Thirty- 
nine  Articles,  has  an  excellent  remark  on  this  subject,  worthy 
the  consideration  of  all  men,  but  especially  of  ministers  of 
religion.  "  When  a  man,"  he  says,  "  is  inclined  by  strong 
arguments,  to  an  opinion  against  which  he  sees  difficulties 
which  he  cannot  resolve,  he  .ought  either  to  suspend  his  as- 
sent, or  if  he  sees  a  superiority  of  argument  on  one  side,  he 
may  be  determined  by  that,  though  he  cannot  satisfy  even 
himself  in  the  objections  that  are  against  it.  In  that  case  he 
ought  to  reflect  upon  the  weakness  and  defects  of  his  faculties, 
which  cannot  rise  up  to  full  and  comprehensive  ideas  of 
things,  especially  in  that  which  relates  to  the  attributes  of 
God,  and  to  his  counsels  or  acts."  And  if  any  feel  still  un- 
willing to  confess  themselves  thus  unable  to  master  the  diflfi- 
cult  and  doubtful  things  of  religion,  we  might  again  quote  the 
testimony  of  one  not  dull  of  mind  to  perceive  the  truth,  nor 
fearful  of  heart  to  declare  it.  "  When  God  himself,"  says 
Hooker,  "  doth  speak  those  things,  which  either  for  height  or 
sublimity  of  matter,  or  else  for  secresy  of  performance,  we  are 
not  able  to  reach  unto,  as  we  may  be  ignorant  without  dan- 
ger, so  it  is  no  disgrace  to  confess  that  we  are  ignorant." 

But  we  may  rise  still  higher  in  our  authorities  for  humili- 
ty in  regard  to  things  doubtful  and  difficult  in  God's  word. 
One  of  the  sacred  writers,  (St.  Peter,)  acknowledges  in  rela- 
tion to  another,  (St.  Paul,)  that  there  are  some  things  hard 
to  be  understood — actually  hard,  he  doubtless  meant,  even  at 
that  day — which  the  unlearned  and  the  unstable  wrest  to 
their  own  destruction.  The  more  sober-minded  do  not  insist 
upon  understanding  them,  being  satisfied  with  the  plain  things 
which  make  us  wise  unto  salvation.  The  stable  ones,  also, 
who  are  established  in  great  principles,  cannot  be  moved  by  a 
few  difficult  questions  such  as  those  about  the  divine  decrees. 


LECTURE  VII.  87 

THOSE    WHO    TAKE  THEIR  CREED  FROM  OTHERS,   VERY  POSITIVE. 

It  ought  to  be  observed  also  on  this  subject,  that  those 
are  most  positive  and  intolerant  who  most  implicitly  take 
their  faith  from  others,  instead  of  drawing  it  by  careful  study 
and  humble  prayer  from  the  word  of  God.  The  Romanists, 
who  blindly  take  every  thing  from  the  infallible  oracle  of  their 
Church,  think  it  impossible  they  can  be  wrong,  and  are  there- 
fore disposed  most  violently  to  condemn  others ;  and  those 
who  approach  nearest  in  sentiment  to  the  Church  of  Rome 
in  this  blind  reliance  on  others,  are  most  like  it  also,  in  their 
judgments  on  those  who  differ  from  them. 

A    FALSE    METHOD  OF  SETTLING  DIFFERENCES. 

Before  dismissing  this  more  general  train  of  remark,  I 
would  caution  against  one  error  in  the  application  of  this  law 
of  proportion.  Thereare  some  good  persons,  and  some  indo- 
lent ones,  and  some  ignorant  ones,  who  adopt  a  very  com- 
pendious, and  easy,  and  as  they  suppose,  charitable  method  of 
settling  all  differences,  and  determining  what  is  truth  and 
duty.  If  it  be  a  personal  matter,  they  say  both  must  be  about 
equally  wrong,  without  inquiring  into  the  merits  of  the  case. 
If  it  be  a  matter  of  doctrine,  or  opinion,  or  religious  observ- 
ance which  is  under  discussion,  they  suppose  that  truth  must 
lie  somewhere  about  midway,  and  therefore  as  by  a  rule  of 
numbers,  they  decide  it.  Now  this  may  be  good  arithmetic, 
but  it  is  not  sound  theology  or  morality.  Truth  is  not  that 
which  always  lies  just  half-way  between  two  opposing  parties 
or  opinions.  That  is  truth  which  God's  word  teaches,  that 
is  duty  which  it  commands,  and  it  is  our  part  humbly  and 
diligently  to  seek  it  out.  Some  think  that  to  stand  between 
two  opposing  parties  and  condemn  both,  is  the  only  real  inde- 
pendence and  true  charity.  But  there  may  be  as  little  inde- 
pendence, and  as  much  uncharitableness  in  this,  as  in  being 
of  the  one  or  the  other  party.     So  are  we  constituted,  that  on 


88  LECTURES  ON  THE  PASTORAL  OFFICE. 

the  great  questions  of  morals,  religion  and  politics,  which 
agitate  and  divide  mankind,  almost  all  men  who  pretend  to 
think  or  read,  will  feel  themselves  more  or  less  inclined  to 
the  one  or  the  other ;  and  when  this  is  the  case,  there  can  be 
no  harm,  but  rather  honesty  in  the  candid  avowal  of  it.  The 
wrong  is  in  the  indulgence  of  an  uncharitable  spirit,  in  shut- 
ting our  eyes  upon  what  is  good  and  true  on  either  side,  and 
in  not  refusing  to  advocate  and  do  what  we  believe  to  be 
evil,  no  matter  who  may  hold  and  practise  the  same.  Let 
all  seek  peace  by  promoting  truth  in  a  proper  manner,  and  in 
moderating  those  with  whom  they  argue  and  act,  whenever 
they  think  them  disposed  to  excess ;  thus,  will  the  greatest 
amount  of  unity  that  can  be  hoped  for  on  earth,  be  secured. 

THE     APPLICATION     OF     THIS    LAW    TO    INTERNAL    AND    EXTERNAL 

ACTS. 

The  application  of  the  foregoing  principle  to  the  different 
subjects  which  you  have  to  present  to  your  hearers,  is  a  mat- 
ter of  great  importance.  The  first  great  division  of  things 
pertaining  to  religion,  to  which  it  should  be  applied,  is  that 
which  separates  them  into  internal  and  external  acts.  As  to 
the  superiority  of  the  one  over  the  other  of  these  two  classes, 
our  Lord  has  left  us  no  room  for  doubt  or  hesitation  in  the 
answer  he  made  to  one  who  tempted  him  by  a  question  con- 
cerning the  comparative  importance  of  the  commandments. 
Bishop  Butler,  in  his  admirable  work  on  the  analogy  of  re- 
vealed religion  to  things  in  nature  and  providence,  speaking 
of  the  proneness  of  man  to  substitute  positive  observances  for 
inward  piety  to  God,  and  benevolence  to  man,  as  set  forth  in 
his  first  great  command,  and  that  which  is  like  unto  it,  says, 
"that  upon  the  occasion  of  mentioning  together  positive  and 
moral  duties,  the  scripture  always  puts  the  stress  of  religion 
upon  the  latter,  and  never  upon  the  former  ;  which  though 
no  sort  of  allowance  to    neglect   the  former  when  they  do 


LECTURE  VII. 


not  interfere  with  the  latter,  yet  is  a  plain  intimation  that 
when  they  do,  the  latter  is  to  be  preferred."  In  relation  to 
the  passage  in  Hosea  quoted  by  our  Lord,  "  I  will  have  mer- 
cy, and  not  sacrifice,"  he  adds,  "  It  can  hardly  be  doubted 
that  the  thing  our  Lord  intended  in  that  declaration  was, 
that  the  Pharisees  had  not  learnt  from  it  as  they  might, 
wherein  the  spirit  of  religion  consists — that  it  consists  in 
moral  piety  and  virtue,  as  distinguished  from  forms  and  ritual 
observances."  But  we  must  ever  remember  that  the  same 
Lord  has  said,  that  while  the  former  must  be  done,  the  latter 
must  not  be  left  undone.  Thus  as  to  the  sacraments,  which 
are  outward  acts  of  religion,  there  have  been  those  who  have 
overvalued,  and  those  who  have  undervalued  their  relative  im- 
portance. Bishop  Ridley  says,  "  the  Fathers  have  both  herbs 
and  weeds,  and  the  Papists  commonly  gather  the  weeds  and 
leave  the  herbs.  And  they  (the  Fathers)  speak  many  times 
more  vehemently  in  sound  of  words  than  they  did  mean  in 
deed,  or  than  they  would  have  done  if  they  had  foreseen 
what  sophistical  wranglers  would  have  succeeded  them." 
"  In  all  ages,  the  Devil  hath  stirred  up  some  light-heads  to 
esteem  the  sacraments  but  lightly,  as  to  the  empty  and  bare 
signs,  whom  the  Fathers  have  resisted  so  fiercely,  that  in  their 
fervor,  they  seem  in  sound  of  words  to  run  too  far  the  other 
way,  and  to  give  too  much  to  the  sacraments,  when  they  did 
think  too  measurably."  (See  Works  of  Bishop  Ridley,  Park- 
er Library,  p.  114.) 

I  need  not  say  that  our  Church  protests  against  their 
being  regarded  as  empty  signs,  but  makes  them  effectual  wit- 
nesses by  which  God  works  invisibly  in  the  hearts  of  the  peni- 
tent and  believing,  confirming  their  faith  and  increasing  their 
grace,  not  however  as  a  charm  operates,  but  as  the  word  of  God, 
which  they  set  forth  to  the  senses,  operates  upon  moral  and 
intelligent  beings. 


90  LECTURES  ON  THE  PASTORAL  OFFICE. 

THE  LAW  APPLIED  TO  THE  SCRIPTURES  AND  OTHER  WRITINGS. 

This  principle  should  be  applied  to  the  estimate  we  form 
of  the  sacred  scriptures,  and  all  other  writings,  whether  set- 
ting forth  the  opinions  of  individuals,  or  the  decisions  of 
churches.  There  has  ever  been  a  tendency  to  raise  the 
symbolical  books  of  churches  to  a  level  with  the  inspired 
writings.  Some  of  the  Jews  placed  their  Talmud  on  the 
same  ground  with  the  scriptures.  Many  of  the  German 
theologians,  since  the  Reformation,  claimed  the  same  respect 
for  their  symbolical  books.  How  differently  have  the  fathers 
of  our  Church  spoken  of  the  Prayer  Book.  In  the  preface  to 
it  they  claim  "only  such  just  and  favorable  construction  as 
in  common  equity  is  due  to  all  human  writings."  What  a 
rebuke  does  the  following  passage  from  Hooker  cast  upon 
such  extravagance  ?  "  Whatsoever  is  spoken  of  God  or  of 
things  appertaining  to  God,  otherwise  than  as  the  truth  is, 
though  it  seem  an  honor,  it  is  an  injury.  And  as  incredible 
praises  given  unto  men  do  sometimes  abate  and  impair  the 
credit  of  their  deserved  commendation ;  so  likewise  we  must 
take  great  heed,  lest  in  attributing  to  scripture  more  than  it 
can  have,  the  incredibility  of  that  do  cause  even  those  things 
which  it  has  most  abundantly  to  be  less  reverently  esteemed." 
If  there  be  those  who  have  even  injured  scripture  in  the 
estimation  of  some  by  claiming  for  it  more  than  God  designed, 
how  much  more  must  unfounded  and  exaggerated  praises 
bestowed  on  any  human  writings  expose  them  to  injury! 

THE  LAW  APPLIED  TO  DOCTRINES  AND  PRECEPTS. 

This  principle  ought  to  be  faithfully  applied  to  the  incul- 
cation of  the  doctrines  and  precepts  of  religion,  the  faith  that 
saves,  and  the  works  which  are  the  fruits  of  it.  The 
apostle  enjoins  it  on  Titus  to  "  attend  to  the  things  which 
become  sound  doctrine,"  and  then  shows  how  it  is  to  be  done 
by  exhorting  different  persons  to  the  duties  and  virtues  which 


LECTURE  VII,  91 

belong  to  their  age  and  station.  He  urges  him  to  "affirm 
constantly  that  they  which  have  believed  be  careful  to  main- 
tain good  works."  It  will  not  do  to  say  with  some,  that  the 
new  nature  given  to  the  christian  will,  of  its  own  accord, 
certainly  and  necessarily,  do  all  such  good  works  without  this 
urging.  It  will  not  do  them  all,  but  will  neglect  many  of 
them,  unless  ministers,  after  the  example  of  our  Lord  and  His 
apostles,  urge  them  to  abound  therein.  A  due  enforcement 
of  doctrines  and  duties  is  very  important  to  the  making  a  full 
trial  of  our  ministry. 

THE  LAW  APPLIED  TO  RELIGIOUS  CONTROVERSY. 

I  will  only  refer  the  application  of  this  principle  to  one 
Other  subject — that  of  religious  controversy.  Although 
most  persons  are  too  fond  of  it,  and  carry  it  too  far,  there  are 
some  who  forget  that  our  Lord  came  to  send  a  sword  as  well 
as  peace  through  the  earth.  Bishop  Jewell  has  well  remarked 
that,  "  To  have  peace  with  man,  we  may  not  be  at  war  with 
God."  "  The  name  of  peace  is  a  pleasant  thing,"  saith 
Hilary,  "  but  yet  beware,  for  peace  is  one  thing,  and  bondage 
is  another.  For  if  it  should  be  as  they  seek  to  have  it,  (speak- 
ing of  the  Romanists,)  that  Christ  should  be  commanded  to 
keep  silence,  that  the  truth  of  the  gospel  should  be  betrayed, 
that  horrible  errors  should  be  cloaked,  that  christian  men's 
eyes  should  be  blinded,  and  that  they  should  be  suffered  to 
conspire  openly  against  God ;  this  were  not  a  peace,  but  a 
most  ungodly  covenant  of  servitude."  We  must  only  see  to 
it  that  the  cause  is  just,  the  reason  sufficient  for  the  contro- 
versy, and  then  conduct  it  in  a  right  spirit,  with  fair  and 
candid  arguments,  exaggerating  nothing,  avoiding  needless 
personality,  and  all  misrepresentation  of  our  opponents. 
Hooker  says,  "  good  things  do  lose  the  grace  of  their  goodness 
when  in  good  sort  they  are  not  performed."  Bishop  Ridley  also 
says,  "  that  the  truth  neither  needeth,  nor  will  be  maintained 


93  LECTURES  ON  THE  PASTORAL  OFFICE. 

with  lies."  "  That  it  is  a  sin  even  to  lie  against  the  devil,  for 
in  that  thou  liest,  indeed,  thou  dost  the  devil's  work,  thou  dost 
him  service,  and  takest  the  devil's  part." 

ONE  ERROR  NOT  TO  BE  OPPOSED  BY  ANOTHER. 

In  opposition,  however,  to  all  that  can  be  said  against  ex- 
tremes or  disproportionate  emphasis,  there  is,  it  is  to  be  feared, 
in  too  many  minds  a  strong  impression  that  the  most  effectual 
way  of  overcoming  one  error  or  evil  is  the  use  of  its  opposite. 
Things  in  the  natural  world  are  resorted  to  as  proofs  and 
illustrations.  It  is  said  that  a  bent  bow  or  stick  can  only  be 
straightened  by  being  violently  drawn  into  the  opposite  direc- 
tion, and  that  the  earth  and  other  bodies  are  only  kept  to- 
gether, and  in  their  respective  orbits,  by  the  two  opposing 
forces,  the  centripetal  and  the  centrifugal,  which  are  both 
rushing  violently  towards  opposite  extremes,  but  in  their  con- 
flict preserve  an  equilibrium.  But  although  there  may  be 
many  things  alike  in  the  natural  and  moral  world,  it  does  not 
follow  that  all  things  are  precisely  so ;  and  at  any  rate  it 
does  not  follow  that  in  the  promotion  of  man's  highest 
happiness  and  his  greatest  glory  on  earth,  God  cannot  dis- 
pense with  the  service  of  falsehood  in  order  to  sustain  truth. 
Although  God  can  and  does  bring  good  out  of  evil,  yet  does 
he  forbid  us  to  do  evil,  that  good  may  come.  There  is  only 
one  thing  in  which  he  commands  us  to  be  zealously  affected, 
and  that  is  in  a  good  thing. 


LECTURE  Vlil. 


ON  RIGHTLY  DIVIDING  THE  WORD  OF  TRUTH. 

Our  last  lecture  on  the  law  of  proportion,  naturally  leads  to 
one  on  the  right  division  of  the  word  of  God,  amongst  those 
to  whom  it  belongs,  that  each  may  have  his  portion  in  due 
season.  We  must  rightly  classify  our  hearers,  before  we  can 
rightly  distribute  God's  word  among  them.  A  mistake  here 
must  be  infinitely  more  injurious  than  the  error  of  a  physician, 
who,  not  knowing  the  disease  of  his  patient,  gives  him  impro- 
per medicine,  or  supposing  him  to  be  without  disease  when 
dangerously  ill,  prescribes  nothing. 

Let  us  then  inquire  what  are  the  leading  divisions  of  the 
human  family,  as  they  present  themselves  to  the  christian 
minister  for  the  application  of  God's  word. 

FIRST  GREAT  DIVISION. 

In  the  first  place,  we  will  consider  the  human  family  as  di- 
vided into  those  who  are  on  either  side  of  the  age  of  discretion  ^ 
All  have  been  on  the  one  side.  All  were  once  infants,  though 
millions  perished  at  their  birth.  Other  millions  passing  on 
through  the  different  stages  between  their  birth  and  the  age 
of  discretion,  died  without  reaching  it.     Others  reach  and 


94  LECTURES  ON  THE  PASTORAL  OFFICE. 

pass  beyond  it.  As  to  those  dying  in  infancy,  we  may  surely 
believe,  that  He  who  while  on  earth  took  little  children  into 
His  arms,  saying,  "  of  such  is  the  kingdom  of  heaven,"  will 
not  refuse  them  a  place  in  some  of  the  many  mansions  of 
heaven.  In  the  command  given  to  the  Jew  to  enter  his  child 
into  covenant  with  God,  and  in  the  continuation  of  the  same 
privilege  to  christian  parents,  we  may  see  a  clear  proof  of 
God's  gracious  disposition  towards  our  little  ones.  Surely 
this  is  a  portion  of  God's  word  which  we  may  give  to  be- 
reaved parents,  bidding  them  not  to  sorrow  as  those  who  are 
without  hope,  but,  confidently  believing  that  God  in  love  has 
taken  their  children  to  himself,  resolve  with  David,  that  since 
they  cannot  bring  them  back  to  earth  to  be  their  joy  and 
comfort  here,  they  will  prepare  to  go  to  them.  As  to  the 
numbers  who  die  at  different  ages  between  unconscious  in- 
fancy and  the  fearful,  though  unknown  period  of  accounta- 
bility, we  have  much  to  hope  and  expect  from  a  just  and 
merciful  God,  who  gave  his  Son  to  death  for  all.  Much  there 
may  be  to  change  in  their  natures  before  they  can  enter  the 
abodes  of  the  blessed,  and  God  is  fully  able  to  do  this,  when 
and  as  he  pleases.  Something  may  have  been  done  in  the 
way  of  preparation  by  means  of  a  pious  education  enforced 
by  God's  Spirit,  as  something  is  done  in  the  way  of  prepara- 
tion in  adults  before  they  turn  unto  God  with  renewed  hearts. 
There  is  a  large  and  interesting  portion  of  God's  word  to  be 
meted  out  to  parents  for  their  children,  and  to  children  them- 
selves, both  by  parents  and  ministers.  Parents  must  bring 
up  their  children  "  in  the  nurture  and  admonition  of  the 
Lord."  Ministers  must  be  tender  shepherds,  feeding  the 
lambs  of  Christ's  flock,  and  bearing  them  in  their  arms. 
There  is  in  God's  word  milk  for  babes,  as  well  as  meat  for 
men,  nor  must  it  be  withheld.  Children  religiously  trained, 
the  subjects  of  many  prayers,  and  living  under  every  favorable 
influence,  are  more  likely  to  choose  the  one  thing  needful,  on 


LECTURE  Vlir.  95 

reaching  the  age  of  discretion,  than  those  who  have  been 
neglected  and  left  to  their  own  natural  corruptions.  A  moral 
change  may  have  been  going  on,  obstacles  may  have  been 
diminishing,  prepossessions  establishing,  good  habits  forming, 
and  thus  all  things  be  more  favorable  for  a  deliberate  choice 
of  God's  service  and  acceptance  of  salvation  through  Christ, 
when  the  time  for  a  decision  comes.  " 

SECOND  GREAT  DIVISION  EMBRACING  ALL  THE  REST. 

Having  said  thus  much  on  rightly  dividing  that  portion  of 
the  word  of  God  which  belongs  to  such  as  have  not  reached 
the  age  of  accountability,  let  us  inquire  what  is  due  to  the 
two  grand  divisions  which  make  up  all  the  rest  of  mankind, 
from  that  period  to  their  death.  That  there  are  but  two,however 
many  may  be  their  modifications,  surely  none  will  deny.  As 
there  is  but  one  heaven  for  the  righteous,  and  but  one  hell  for 
the  wicked,  so  we  find  all  men  divided  into  two  classes,  though 
called  by  various  names,  such  as  saints  and  sinners,  enemies 
and  friends,  children  and  servants  of  God,  or  of  the  devil,  those 
who  hate  and  those  who  love  God,  the  pardoned  and  the  con- 
demned, the  spiritually  minded  and  the  carnally  minded.  All 
men  are  thus  divided  and  characterised  in  the  fullest  sense, 
after  having  reached  the  age  of  discretion.  If  they  do  not 
then  by  their  own  act  embrace  the  life  that  is  offered  them 
in  Christ,  they  choose  death.  Henceforth  they  must  of  neces- 
sity be  in  one  or  other  of  two  states,  on  the  one  side  or  the 
other  of  a  dividing  line,  travelling  on  one  or  other  of  two 
roads,  which  lead  either  to  heaven  or  hell ;  for  we  read  of  no 
third  place,  and  of  course  of  no  "  via  media"  leading  to  it.  A 
limbus  infantum,  or  place  for  unbaptized  children,  and  a  pur- 
gatory for  the  half-converted,  half-justified  adults,  have  been 
imagined,  and  even  boldly  asserted,  but  God's  word,  large 
as  it  is,  knows  nothing  of  either,  and  therefore  we  have  nothng 
to  divide  to  our  hearers    about  them.     In  our  Homily   on 


96  LECTURES  ON  THE  PASTORAh  OFFICE. 

Prayer,  you  will  find  this  subject  clearly  and  forcibly  set 
forth.  This  dreadful  fact  of  a  dividing  line  commenced  on 
earth,  widening  and  deepening  into  an  impassable  gulf,  should 
press  heavily  on  the  heart  of  every  minister,  making  him  to 
urge  them  who  are  on  the  side  of  the  wicked,  to  escape  for 
their  lives  from  the  region  o£  death. 

THE    TIME  WHEN,  AND  THE  ACT    BY  WHICH    WE  PASS  FROM  DEATH 

TO  LIFE* 

As  the  time  when  we  become  the  sons  of  God  by  faith  in 
Christ,  and  pass  from  death  to  life,  and  the  act  by  which  it  is 
done,  are  the  most  interesting  and  important  of  all  others,  we 
should  see,  and  inform  our  people  well,  out  of  God's  word,  in 
relation  to  them.  As  to  the  act,  it  is  one  of  the  most  extra- 
ordinary operations  of  the  human  mind ;  or  rather  it  is  the 
great  work  of  God  in  the  soul  of  man ;  for  none  can  call 
Jesus  Lord  but  by  the  Holy  Ghost*  Our  Lord  while  on  earth 
seems  to  have  been  preparing  the  minds  of  men  for  its  exer- 
cise, by  the  various  and  wonderful  cures  which  he  effected  in 
the  bodies  of  men.  When  he  saw  that  the  blind,  the  lame,  the 
leprous  had  faith  to  be  healed,  he  put  forth  his  divine  power 
and  they  v/ere  healed.  You  should  often  appeal  to  these 
affecting  cases  of  bodily  disease  and  utter  hopelessness,  in 
order  to  show  the  nature  and  power  of  true  faith.  You  must 
also  go  back  to  the  faith  of  Abraham,  father  of  the  faithful, 
and  of  all  the  ancient  saints  of  God,  as  set  forth  in  the  11th 
chapter  to  the  Hebrews,  in  order  to  show  that  the  faith  which 
saves,  or  which  as  a  hand  lays  hold  of  salvation,  is  the  special, 
confiding  trust  of  a  penitent  believer  in  Christ;  You  must 
be  able  to  show  how  entirely  all  other  things,  however  neces- 
sary in  their  place,  and  to  the  purpose  for  which  they  were 
appointed,  and  however  clearly  connected  with  this,  yet  have 
no  part  in  our  justification.  You  will  adduce  the  testimony 
of  St.  Paul  on  this  subject,  as  too  clear  to  be  disputed.     You 


LECTURE  VIII.  97 

will  find  in  the  course  of  your  ministry,  great  need  of  this 
doctrine.  If  true  faith  in  Christ  as  a  Saviour  be  not  sufficient 
of  itself  for  salvation,  if  any  w^orks  or  observances  besides  be 
absolutely  necessary  to  our  passing  from  death  to  lite,  then 
will  the  condition  of  many  persons  having  true  faith  and 
penitence  be  hopeless.  How  many  are  there  who,  after  having 
come  to  the  most  heartfelt  faith  in  Christ,  and  deepest  peni- 
tence towards  God,  are  suddenly  cut  off  without  any  opportu- 
nity of  baptism,  or  other  outward  works.  The  most  remarkable 
illustration  and  confirmation  of  this  great  doctrine  was  reserved 
for  the  last  moments  of  our  Lord's  ministry  on  earth,  and  it 
should  be  thankfully,  as  well  as  wisely  used  by  his  ministers, 
as  it  is  by  the  Church  in  which  you  are  to  minister.  No 
human  being  ever  left  this  world  with  such  a  positive  assur- 
rance  from  the  lips  of  Christ  himself,  that  heaven  should  be 
his,  as  did  the  dying,  but  penitent  and  believing  thief,  who  had 
opportunity  for  nothing  but  his  penitence  and  faith.  It  has 
been  said,  that  this  is  the  only  case  on  the  scripture  record, 
where  one  repenting  and  believing  in  his  last  moments  was 
certainly  pardoned,  and  that  it  was  under  such  circumstances 
as  had  never  before  occurred,  and  could  not  occur  again,  and 
that  perhaps  this  may  prove  the  only  case  of  real  death-bed 
repentance.  Might  we  not,  with  equal  propriety,  say,  that 
the  case  of  the  one  who  died  impenitent  and  unbelieving  on 
the  other  side  of  our  Lord,  is  the  only  one  who  died  thus,  under 
such  circumstances,  and  therefore  may  prove  to  be  the  only 
case  of  one  dying  in  a  hardened  state.  Ought  we  not  rather 
to  consider  them  as  each  representing  a  class,  the  one  designed 
to  encourage  the  vilest  sinners  to  seek  mercy  from  Christ, 
though  at  a  late  period ;  the  other  to  warn  against  the  delay 
of  conversion,  lest  they  be  hardened  and  die  in  their  sins, 
though  surrounded  with  all  religious  advantages.  We  are 
well  persuaded  that  instead  of  this  being  the  only  instance  of 
a  genuine  conversion  at  a  late  period^  that  there  are  thousands 


98  LECTURES  ON  THE  PASTORAL  OFFICE. 

now  in  paradise  with  the  dying  thief,  who  either  truly  em- 
braced Christ,  and  were  soon  after  unexpectedly  called  away, 
or  else  were  cast  upon  a  bed  of  death,  where  they  were  able 
to  do  little  else  than  cry  with  the  publican,  "  God  be  merciful 
to  me  a  sinner,"  or  with  the  dying  thief,  "  Lord,  remember 
me  when  thou  comest  into  thy  kingdom." 

THIS  THE  DOCTRINE   OF  THE   EPISCOPAL  CHURCH. 

That  such  is  undoubtedly  the  doctrine  of  our  Church,  the 
most  cursory  view  of  our  articles,  offices,  and  homilies  will 
show.  While  you  should,  according  to  the  vows  which  you 
will  make  at  your  ordination,  instruct  the  people  on  this  and 
all  other  subjects,  out  of  God's  own  word,  yet  it  is  allowable 
and  proper,  that  you  should  appeal  also  to  our  standards  of 
doctrine  on  this  point  especially,  since  it  was  on  this  point 
beyond  all  others,  that  our  fathers  emphatically  dwelt  in  their 
controversies  with  Rome.  I  do  not  mean  to  detain  you  long 
repeating  the  words  of  the  articles,  or  the  arguments  and 
illustrations  of  the  homilies  on  this  subject,  as  I  trust  you  are 
already  familiar  with  them,  and  I  hope,  next  to  the  scriptures, 
you  will  make  them  your  guides.  I  will  only  remark,  that 
nothing  can  be  more  emphatic,  nothing  more  exclusive,  than 
the  article  in  declaring  that  we  are  justified  by  faith  only,  for 
the  merits  of  Christ — that  is,  by  faith  as  the  instrument,  and 
the  merits  of  Christ  as  the  cause  of  our  justification.  As  to 
the  homilies,  one  passage  from  that  on  Good  Friday  shall  suf- 
fice. "  Mark  these  words,  that,  '  whosoever  believeth  in  Him, 
should  not  perish  but  have  everlasting  life.'  Here  is  the 
mean  whereby  we  must  obtain  eternal  life,  namely  faith." 
Again,  "  By  this  you  may  well  perceive,  that  the  only  mean 
and  instruynents  on  our  part  is  faith" — that  is,  such  a  sure  trust 
as  had  been  described.  For  the  right  use  of  the  case  of  the 
dying  thief,  1  also  refer  you  to  the  Office  for  the  Sick,  and  the 
Homily  on  Good  Works,  in  both  of  which  you  will  perceive  that 


LECTURE  VIII.  99 

the  view  I  have  taken  of  that  most  remarkable  event    is 
entirely  justified. 

But  lest  for  a  moment  you  should  suppose  that  your  teacher 
or  the  Church  favors  the  false  and  dangerous  hopes  too  often 
entertained  of  death-bed  conversion,  let  me  add  that  the  Church 
in  her  Homilies  strongly  protests  against  such  error.  In  the 
Homily  on  Falling  from  God,  she  says,  "  God  who  hath  pro- 
mised His  mercy  to  those  who  are  truly  penitent,  (although  it 
be  at  the  latter  end,)  hath  not  promised  the  presumptuous  sin- 
ner, either  that  he  shall  have  long  life,  or  that  he  shall  have 
repentance  at  the  last  end.  But  for  that  purpose  He  hath 
made  every  man's  death  uncertain,  that  he  should  not  put  his 
hope  in  the  end,  and  in  the  mean  season  (to  God's  high  dis- 
pleasure) live  ungodly."  In  the  Homily  on  Repentance,  we 
are  exhorted  to  make  use  of  favorable  occasions,  "lest  when 
thou  wouldst  repent,  thou  shouldst  not  have  grace  to  do  it. 
For  to  repent  is  the  good  gift  of  God,  which  he  will  never  grant 
to  them  who  will  make  a  mock  of  His  threatening,  or  seek 
to  rule  His  Spirit  as  they  list,  as  though  His  workings  and 
Spirit  were  tied  unto  their  will."  In  the  Homily  on  Certain 
Places  of  Scripture,  those  who  have  gone  through  the  various 
grades  of  sin  until  they  have  reached  the  seat  of  the  scornful , 
are  considered  as  beyond  hope. 

FUNERAL.    SERMONS. 

My  own  opinion  on  the  subject  has  often  been  expressed 
in  what  I  have  said  nnd  written  as  to  funeral  sermons,  dis- 
couraging their  general  use,  as  being  calculated  to  excite  false 
hopes  concerning  death-bed  repentances ;  far  the  greater 
number  of  which  being  deceptions.  To  believe  in  the  possi- 
bility of  a  genuine  death-bed  repentance,  and  that  in  the 
aggregate  many  such  have  occurred,  is  quite  a  different  thing 
from  pronouncing  favorably  as  to  the  state  of  the  deceased, 
from  such  slight  signs  as  are  too  often  adduced  in  funeral 


100  LECTURES  ON  THE  PASTORAL  OFFICE. 

sermons  and  obituary  notices.  Funeral  sermons  are  of  pagan 
origin,  and  were  copied  by  the  early  Christians,  who  made  a 
sad  use  of  them.  Among  the  heathen,  the  elevation  of  eulo- 
gised heroes  to  the  rank  of  gods,  and  among  Christians  the 
canonizing  of  saints,  and  the  supposed  intercession  of  the 
same  for  their  semi-worshippers  on  earth,  were  the  conse- 
quences of  this  unhappy  practice.  It  is  much  to  be  desired 
that,  instead  of  regular  funeral  sermons  on  every  occasion, 
when  ministers  are  so  strongly  tempted  to  the  utterance  of 
too  favorable  language,  and  almost  forced  to  the  suppression 
of  truth,  it  were  left  to  them  at  their  discretion  to  make  a  few 
touching  remarks  in  the  house  of  the  dead,  and  only  on  special 
occasions  present  the  characters  of  truly  pious  persons  as 
examples  to  others,  in  a  more  full  discourse  from  the  pulpit. 
Where  they  are  generally  or  often  preached,  the  most  dis- 
tressing mistakes  sometimes  occur,  through  the  ignorance  of 
the  minister  as  to  the  real  characters  of  the  deceased.  I 
have  known  of  some,  where  the  characters  given  to  the  dead 
were  the  merest  caricatures,  and  well  calculated  not  only  to 
grieve  the  friends  of  true  religion,  but  to  cover  with  shame 
the  relatives  present,  who  knew  the  very  contrary  to  be  the 
truth. 

THE    PORTION    TO    BE    DIVIDED    TO    THE    FAITHFUL. 

Having  spoken  of  the  portion  of  God's  word  which  should 
be  divided  to  those  who  are  in  a  state  of  spiritual  death,  and 
shown  how  it  is  that  they  mu'st  escape  from  it,  we  will  now 
proceed  to  that  which  belongs  to  such  as  have  passed  from 
death  to  life — from  under  condemnation  to  a  state  of  accept- 
ance with  God.  These,  instead  of  being  taken  away  at  once 
with  the  dying  thief  and  others  who  die  immediately  after 
their  conversion,  are  appointed  to  live  a  longer  or  shorter 
period  in  this  world,  for  the  purpose  of  probation  and  useful- 
ness.    You  should  be  very  particular  in  observing  that  what 


LECTURE   Vlir.  101 

is  necessary  and  all-sufficient  to  introduce  us  into  a  state  of 
salvation,  and  make  us  meet  for  heaven  if  we  thus  die,  no 
matter  how  soon,  is  not  all  that  is  required  if  our  lives  be  pro- 
longed. There  is  a  very  large  portion  of  God's  word  to  be 
meted  out  to  his  saints  while  dwelling  upon  earth.  The  apos- 
tolic epistles  are  full  of  addresses  to  them,  and  you  must  use 
and  apply  them  faithfully  and  wisely.  They  who  by  faith 
have  become  Christians,  must  now  "  live  by  faith,"  and  see 
that  "their  faith  groweth  exceedingly,"  that  they  may  thus 
attain  to  the  "end  of  their  faith,  even  the  salvation  of  their 
souls,"  "holding  fast  their  confidence  steadfast  unto  the  end  ;" 
they  must  be  "  built  up  in  the  faith" — must  "  keep  themselves 
in  the  love  of  God,"  It  will  be  your  duty  faithfully  to  deliver 
to  them  all  those  warnings  against  falling  from  God,  as  well 
as  all  those  precious  promises  of  God's  grace  and  never-failing 
love,  which  abound  in  His  word,  and  which  are  designed  to 
keep  us  from  "  drawing  back  unto  perdition."  They  must  be 
exhorted  to  give  all  diligence  to  "  make  their  calling  and  elec- 
tion sure,"  in  the  use  of  appointed  means,  and  the  doing  all 
things  commanded.  You  must  especially  be  careful  to  re- 
member St.  Paul's  direction  to  Timothy — "  This  I  will  that 
thou  affirm  constantly,  that  they  which  have  believed  be  care- 
ful to  maintain  good  works,  for  these  things  are  good  and  pro- 
fitable unto  men."  You  should  clearly  understand,  and  dis- 
tinctly show  to  your  people,  the  nature  and  design  of  good 
works ;  that  they  are  not  to  bring  God  in  debt  to  us,  but 
thankfully  to  show  that  we  are  in  debt  to  Him ;  that  they  are 
to  be  evidences  to  ourselves  and  others  of  the  genuineness  of 
our  faith;  and  that  they  are  to  react  on  our  faith,  and 
strengthen  it,  as  all  inward  principles  are  strengthened,  by  the 
exercise  of  the  same  in  outward  acts.  All  these  things  you 
will  find  abundantly  set  forth  in  God's  word,  and  you  must 
deal  them  out  freely  to  the  faithful. 


102  LECTURES   ON  THE  PASTORAL   OFFICE. 

THE  SAME  SET   FORTH  IN  THE  STANDARDS  OF  OUR  CHURCH   AND 
THE  WRITINGS  OP  HER  REFORMERS. 

Nor  are  they  less  distinctly  and  emphatically  set  forth  in 
all  the  standards  of  our  Church.  In  all  of  them  you  will  find 
that  the  ordinances  and  works  enjoined  are  not  to  justify  us, 
or  introduce  us  into  a  state  of  acceptance  with  God,  but  to 
strengthen  in  us  that  faith  by  which  we  entered,  to  increase 
our  love,  and  be  evidences  to  others  of  the  genuineness  of  our 
professions. 

I  shall  not  detain  you  by  adducing  any  of  the  various  pas- 
sages on  this  subject  which  abound  in  the  Articles,  the  Offices, 
the  Homilies  of  the  Church,  hoping  that  you  have  not  only 
already  examined  them  well,  but  that  you  will  often  recur  to 
them,  and  adduce  them  as  the  interpretation  which  the  Church, 
without  claiming  infallibility,  puts  on  that  portion  of  the  word 
of  God  which  is  to  be  divided  to  his  faithful  ones  upon  earth. 
I  may  also  add,  that  if  you  will  turn  to  the  writings  of  those 
noble  reformers  w^ho  either  took  part  in  framing  our  standards, 
and  who,  living  at  the  time  or  soon  after,  sustained  them  in 
their  sermons  or  other  works,  you  will  find  a  strong  confirma- 
tion of  what  is  here  affirmed  to  be  the  doctrine  of  the  Church. 

I  might  enlarge  this  lecture,  by  showing  that  precepts  as 
well  as -promises,  moral  duties  as  well  as  religious  ordinances, 
gracious  dispositions  as  well  as  glorious  doctrines,  should  all 
be,  in  due  degree  and  at  proper  times,  rightly  divided ;  but  as 
I  have  already,  in  a  general  manner,  adverted  to  them  in  my 
last,  and  shall  have  occasion  to  notice  them  in  a  more  practical 
way  hereafter,  I  shall  omit  anything  more  at  present. 


LECTURE   IX. 


ON  EXPERIMENTAL  AND   PRACTICAL  PREACHING. 

The  knowledge  of  human  nature  is  very  important  to  those 
who  have  much  to  do  with  men,  either  in  the  way  of  dealing 
or  of  government.  There  is  nothing  which  inspires  so  much 
confidence  in  the  judgment  of  a  man,  as  a  conviction  that  he 
possesses  this  knowledge — nothing  which  so  weakens  confi- 
dence, as  a  belief  that  he  wants  it.  How  is  it  to  be  acquired  ? 
Is  it  by  reading  books  and  mingling  with  men  ?  Some  per- 
sons are  forever  reading  and  have  much  to  do  with  mankind, 
yet  never  obtain  it — are  always  children  in  this  respect. 
These  means  alone  will  not  answer,  though  they  are  great 
helps  when  rightly  used.  In  nothing  is  this  knowledge  so 
important  as  in  regard  to  the  inward  man  under  the  opera- 
tion of  religion.  How  is  it  to  be  gained  ?  We  must  look 
within,  must  enter  that  little  world  of  sin  which  is  within  us, 
and  examine  it.  From  what  we  see  within  ourselves  we  may 
learn  what  is  going  on  in  others.  As  face  answereth  to  face 
in  water,  so  the  heart  of  man  to  man.  My  heart  showeth  me 
the  wickedness  of  the  ungodly,  saith  David.  Massillon, 
though  separate  from  courts — a  mere  recluse,  exhibits  in  his 
sermons  a  remarkable  knowledge  of  human  nature.     Preach- 


i®|  LECTURES  ON  THE  PASTORAL  OFFICE. 

iiig  on  a  certain  occasion  before  Louis  XIV,  and  displaying 
a  deep  acquaintance  with  all  the  vices  and  follies  of  man,  the 
king  asked  how  it  was  possible  for  one  so  retired  from  the 
world  to  become  thus  versed  in  the  corruptions  of  human  na- 
ture. Massillon  replied  at  once  by  laying  his  hand  on  his 
heart,  and  saying,  "  this  taught  me."  He  spoke  of  that 
fountain  out  of  which  "all  manner  of  things  proceed."  .  Mas- 
sillon so  exposed  the  sin  of  others,  as  to  force  from  the  same 
king,  the  remark,  "I  know  not  how  it  is,  but  when  I  have 
heard  other  great  preachers,  I  go  away  admiring  them ;  but 
when  I  hear  this  man,  I  go  away  ashamed  of  myself."  Now, 
as  it  is  with  the  vices  of  human  nature,  so  it  is  with  all  the 
exercises  of  the  soul  in  religion  ;  a  minister  who.  would  inspire 
confidence,  and  speak  a  suitable  word  to  the  weary,  must 
know  how  to  do  it  from  the  experience  of  his  own  heart.  In 
the  affliction  of  the  body,  it  is  very  necessary  to  our  comfort, 
that  there  be  confidence  in  the  physician  to  whom  we  apply 
for  relief.  He  must  not  only  understand  the  human  frame, 
and  the  various  diseases  preying  upon  it,  but  also  the  nature 
of  that  which  afflicts  us,  that  he  may  apply  the  proper  reme- 
dy. We  prefer  our  old  family  physician  too,  because  he 
knows  our  peculiar  infirmities  and  how  to  treat  them.  The 
minister  of  Christ,  as  the  physician  of  souls,  and  by  the  study 
and  knowledge  of  his  own  soul  and  the  operation  of  religious 
truth  thereon,  he  must  know  how  to  understand  the  case  of 
others  and  to  deal  with  them.  Our  Lord  not  only  knew  what 
was  in  man  by  a  divine  discernment,  h\it  by  the  sympathy  of 
a  common  nature,  being  in  all  things  tempted  like  as  we  are, 
though  without  sin.  He  was  a  High  Priest  touched  with  a 
feeling  of  our  infirmities — able  to  succor  those  that  are  tempt- 
ed— else  we  could  not  apply  to  him  as  to  an  elder  brother,  ex- 
isting in  the  truth  of  our  mortal  nature,  going  before  us  in  all 
the  trying  scenes  of  mortality.  In  coming  to  the  saving  know- 
ledge of  Christ,  and  the  peace  which  passeth  all  understand- 


LECTURE  IX.  105 

ing,  and  in  going  on  our  way  to  the  heavenly  Canaan,  there 
are  very  many  painful  convictions  of  sin — many  doubts  and 
fears — many  clouds  overspreading  our  horizon — much  re- 
maining corruption  within — many  actual  transgressions — 
much  languor  and  coldness,  and  even  unbelief — temptations 
of  the  evil  one — mourning  over  our  present  condition,  com- 
pared with  that  of  months  that  are  gone  by  ;  so  that  some  are 
strongly  tempted  to  give  up  all  as  lost,  or  to  conclude,  either 
that  there  is  no  reality  in  religion,  or  that  they  never  possess- 
ed it,  and  never  can  have  it. 

How  important  then  to  have  in  the  minister,  a  wise,  expe- 
rienced and  sympathising  friend,  who  can  not  only  answer 
the  anxious  question  of  the  inquiring  soul,  "  what  must  I  do 
to  be  saved,"  and  direct  him  to  the  peace  which  is  in  and 
through  Christ ;  who  can  experimentally  say,  come  and  hear 
what  God  hath  done  for  my  soul ;  but  can  also  comfort  him 
under  all  the  trials  incident  to  the  Christian  life.  If  any  per- 
sons under  distress  of  mind  by  reason  of  first  convictions,  or 
subsequent  doubts  and  fears,  fail  to  find  an  experienced  and 
tenderly  sympathising  friend  in  their  spiritual  guide,  they  will 
certainly  lose  all  confidence  in  him  ;  and  as  persons  very  sick 
and  fearing  to  die,  will,  if  doubting  the  skill  of  the  regular 
physician,  send  for  one  more  skilful  and  experienced,  so  will 
the  soul  that  is  seeking  for  spiritual  comfort  and  instruction, 
be  disposed  to  obtain  it  wherever  it  can  be  had.  There 
have  been  ministers  who  were  not  only  ignorant  and  inexpe- 
rienced touching  these  things,  but  altogether  unbelieving — dis- 
posed to  turn  them  into  ridicule,  and  consider  them  the  work- 
ings of  a  disordered  mind.  Some  have  advised  not  merely 
exercise  of  the  body,  but  the  pleasures  of  the  world,  as  the 
best  remedy  for  these  convictions  and  fears.  Some  poor  souls 
have  followed  the  advice,  but  found  the  prescriptions  "  miser- 
able comforters,"  and  even  gone  back  into  a  state  worse  than 
the  first.     Let  me  therefore  advise  you  to  embrace  some  early 


106  LECTURES  ON  THE  PASTORAL  OFFICE, 

opportunity  after  taking  charge  of  a  congregation,  to  preach 
a  sermon  on  this  subject,  that  you  may  let  them  see  what  are 
your  views,  that  you  may  encourage  the  awakened  to  come 
to  you  for  instruction  and  encouragement,  and  may  let  the 
weak  and  troubled  believer  see  that  you  can  enter  into  all  his 
trials  and  temptations,  and  that  he  may  come  to  you  as  a 
sympathising  friend  and  wise  counsellor.  Nothing  can  raise 
you  more  in  the  estimation  of  a  certain  portion  of  your 
people,  than  the  assurance  thus  afforded  of  your  inward  ex- 
perience of  true  religion. 

Some  there  are  who  are  are  disposed  in  a  spirit  of  opposi- 
tion to  other  denominations,  to  undervalue  this  kind  of  reli- 
gion, as  they  call  it,  and  to  assign  it  over  to  them.  So  doing, 
they  have  assigned  over  with  it  some  humble,  precious  souls, 
who  would  have  been  blessings  to  our  communion.  I  know 
a  minister,  now  a  most  spiritual  and  successful  one,  who  told 
me,  that  after  spending  three  years  in  the  study  of  divinity, 
being  ordained  and  taking  charge  of  a  parish,  he  had  occasion 
to  write  a  sermon  on  justification,  for  the  benefit  of  a  soul  in- 
quiring the  way  of  salvation,  when  to  his  shame  he  found  he 
knew  not  how  to  answer  the  anxious  question,  "  what  must  I 
do  to  be  saved."  It  led  him  to  pray  and  study,  and  he  is  now 
one  of  those  who  are  "wise  to  win  souls."  I  trust  there  is 
not  one  present  who  would  be  at  a  loss  on  this  subject. 
There  was  one  in  the  Seminary  some  years  since,  who  on 
reading  to  me  a  clear,  well  written  sermon  on  the  subject, 
acknowledged  that  when  he  first  came  here,  and  indeed  for 
some  time  after,  his  mind  was  much  perplexed  on  this  point. 
Mr.  Faber's  work  on  justification  was  the  great  instrument  in 
God's  hand  of  clearing  up  his  views. 

This  is  a  subject  of  increasing  interest  and  importance  at 
this  time,  because  of  some  other  views  introduced  from  the 
Church  of  Rome,  by  those  who  are  very  much  disposed  to 
make   light  of  that  piety   which  is  a  matter  of  individual 


LECTURE  IX.  107 

consciousness,  through  the  instrumentality  of  faith,  and  in  its 
room  would  substitute  that  proof  of  our  acceptance  with  God 
which  is  derived  from  the  being  in  the  true  Church,  and  par- 
taking of  the  sacraments  at  the  hands  of  a  ministry  of  apos- 
tolic succession. 

PRACTICAL   PREACHING. 

There  are  those  who  say  that  so  much  emphasis  being  laid 
on  the  preaching  of  doctrines,  and  the  inward  exercises  of 
the  soul,  interferes  with  that  which  is  far  better,  and  more 
according  to  our  Lord's  manner,  viz.,  practical  preaching ; 
that,  according  to  our  Lord,  the  doers,  not  the  hearers,  of  the 
word  are  justified;  that,  according  to  St.  John,  he  that  doeth 
righteousness  is  born  of  God ;  and,  according  to  St.  James, 
that  pure  religion  and  undefiled  before  God,  is  to  visit  the 
fatherless  and  widows  in  their  affliction,  and  to  keep  ourselves 
unspotted  from  the  world.  It  would  indeed  be  a  sad  mistake 
in  any  to  bestow  too  much  time  on  the  foundation,  to  the  neg- 
lect of  the  superstructure,  or  to  be  ever  cleansing  and 
deepening  the  fountain  without  taking  due  pains  to  draw  off 
the  stream,  and  direct  it  into  the  pi'oper  channel,  or  convey  it 
over  the  fields  and  meadows  to  water  and  fertilize  them  ;  but 
it  would  be  a  still  greater,  to  attempt  to  raise  a  superstructure 
without  a  sufficient  foundation,  or  to  expect  a  pure  and  ferti- 
lizing stream  when  the  fountain  is  dammed  up  or  unclean. 
We  must  be  guilty  of  neither  of  these  things.  Both  mistakes 
have  been  made  to  the  great  injury  of  religion.  Our  Lord's 
preaching  was  eminently  practical.  His  Sermon  on  the  Mount 
bears  witness  to  this  ;  and  yet  it  was  very  experimental,  being 
addressed  to  the  very  heart,  as  the  first  verses  of  the  beati- 
tudes show.  The  preaching  of  the  apostles  was  also  very 
practical,  though  more  doctrinal  than  our  Lord's,  as  He  gave 
them  reason  to  believe  it  would  be,  when  the  Holy  Ghost 
should  be  poured  out  upon  them  in  great  abundance.     St. 


108  LECTURES  ON  THE  PASTORAL  OFFICE. 

James  most  solemnly  warns  against  any  view  of  faith  which 
interfered  with  good  works — calling  it  a  dead  faith — and  there 
was  need  of  such  warning  even  then.  Should  any  suppose 
that  he  at  all  differed  from  St.  Paul,  and  that  his  exhibition  of 
faith  and  works  was  intended,  not  as  a  corrective  of  the  mis- 
understandings of  St.  Paul  by  others,  but  of  the  deficiencies 
of  St  Paul  himself,  let  him  read  the  practical  conclusions  of 
all  St.  Paul's  epistles,  and  especially  the  directions  given  to 
Timothy  and  Titus,  as  to  the  manner  of  preaching.  To 
Timothy  he  says,  "  This  I  will  that  thou  affirm  constantly, 
that  they  which  have  believed  be  careful  to  maintain  good 
works."  Titus,  he  exhorts  to  "  teach  the  things  which  become 
sound  doctrine,"  and  then  proceeds  to  exemplify  his  meaning 
by  specifying  certain  virtues  to  be  enjoined.  St.  Paul,  and 
indeed  all  the  inspired  preachers,  were  very  far  from  the  opi- 
nion and  practice  of  some  who  say,  only  preach  the  true 
doctrines  of  religion  and  the  practice  will  follow ;  he  who  is 
born  again  will  walk  in  newness  of  life,  just  as  certainly  and 
naturally  as  the  living  man  will  breathe,  and  the  stream  will 
flow  down  its  channel ;  let  religion  once  get  into  the  heart, 
and  the  love  of  all  worldly  pleasures  will  be  driven  out ;  you 
need  not  urge  and  forbid,  for  these  things  will  be  abandoned  of 
course.  To  all  this  we  say,  scripture  and  experience  are 
against  it.  The  apostle  exhorts  Christians  to  every  special 
duty,  as  though  they  might  neglect  them,  and  warns  against 
every  vice  as  though  they  might  practice  them,  exhorts  to 
strive  for  heaven,  as  though  they  might  lose  it,  and  warns 
against  hell,  as  though  they  might  fall  into  it. 

Those  who  have  put  on  the  new  man  are  exhorted  to 
cast  off  their  works  of  darkness.  Even  as  to  theft,  they  say 
to  the  Christian,  "  Let  him  that  stole,  steal  no  more."  And  so 
do  they  speak,  as  to  everything  appertaining  to  the  Christian 
life  and  character.  The  history  of  Christianity  proves  the 
necessity  of  this.     So  far  from  all  Christians  easily,  naturally, 


LECTURE  IX.  109 

and  necessarily  doing  all  good  things,  and  renouncing  all  evil 
things,  without  instruction,  warning,  and  entreaty  ;  even  with 
all  these,  they  sometimes  act  so  as  to  bring  great  reproach  on  re- 
ligion, and  when  not  thus  addressed,  but  left  to  themselves,  they 
do  far  worse.  This  is  only  an  excuse  for  indolent,  cowardly, 
and  unfaithful  ministers,  who  do  not  wish  to  take  trouble,  and 
subject  themselves  to  the  odium  of  censuring  particular  vices 
of  Christians,  and  pressing  neglected  duties.  Dearly  does  the 
Church  pay  for  such  neglect,  and  the  ministers  thus  failing 
only  bring  more  trouble  and  mortification  on  themselves,  and 
more  reproach  on  the  cause  of  religion. 

TESTIMONIES  IN  FAVOR  OF    PRACTICAL  PREACHING. 

Let  me  place  this  subject  before  you  in  the  language  of 
the  wise  and  experienced.  "  The  gospel,"  says  Mr.  Bridges, 
"  may  be  preached  in  all  the  accuracy  of  doctrinal  statement, 
and  in  all  the  richness  of  experimental  comfort,  and  yet  may 
be  only  as  '  a  very  lovely  song  of  one  who  has  a  pleasant 
voice.' ''  The  practical  detail  of  its  obligations  and  fruits  is  often 
a  ground  of  offence,  where  its  doctrinal  expositions  have  been 
listened  to  with  interest,  and  even  its  spiritual  enjoyments 
been  tasted  with  self-delusive  delight.  It  is  more  easy  to  deal 
with  a  darkened  understanding  and  with  excited  feelings,  than 
with  a  corrupt  will. 

If  the  work  of  the  ministry  were  to  end  with  the  under- 
standing and  affections,  without  any  corresponding  practical 
obligations,  the  message  woiTld  be  far  less  offensive  to  the 
natural  heart.  But  the  Christian  minister  will  feel  that  the 
declaration  of  all  the  counsel  of  God  would  be  as  incomplete 
without  a  direct  and  detailed  enforcement  of  practical  obliga- 
tions, as  if  all  reference  to  doctrine  and  experience  were 
totally  omitted.  Let  then  these  departments  of  preaching  be 
exhibited  in  their  mutual  connection,  dependence,  and  use, 
and  then  the  head,  the  heart  and  life,  will  be  simultaneously 


110  LECTURES  ON  THE  PASTORAL  OFFICE. 

influenced.  The  apostolical  system  of  practical  preaching 
was  to  connect  all  relative  duties  with  the  doctrine  of  Christ. 
Bishop  Horsley's  testimony  is  most  decisive  on  this  point. 
The  practice  of  religion  will  always  thrive  in  proportion  as 
its  doctrines  are  well  understood  and  generally  received,  and 
the  practice  will  degenerate  and  decay  in  proportion  as  the 
doctrine  is  misunderstood  and  neglected.  It  is  true,  therefore, 
that  it  is  the  great  duty  of  the  preacher  of  the  gospel  to  press 
the  practice  of  its  precepts  upon  the  consciences  of  men. 
But  then  it  is  equally  true  that  it  is  his  duty  to  enforce  this 
duty  in  a  particular  way,  namely,  by  enforcing  its  doctrines. 
The  motives  which  the  revealed  doctrines  furnish  are  the  only 
motives  he  has  to  deal  with,  and  the  only  motives  by  which 
religious  duty  can  be  effectually  enforced.  Bishop  Home 
also  has  well  observed,  "  To  preach  practical  sermons,  that  is, 
sermons  upon  virtues  and  vices,  without  inculcating  those 
great  scripture  doctrines  of  redemption  and  grace  which  alone 
can  incite  and  enable  us  to  forsake  sin,  and  follow  holiness ; 
what  is  it  but  to  put  together  the  wheels  and  set  the  hands  of 
a  watch,  forgetting  the  spring  which  is  to  make  them  all  go  ?" 
And  again,  '•  One  thing  we  do  affirm,  because  we  can  prove 
it  from  scripture,  that  whoever  preaches  and  enforces  moral 
virtues,  without  justification  and  sanctification  preceding,  may 
as  w^ell  declaim  upon  the  advantages  of  walking  to  a  man  that 
can  neither  stir  hand  or  foot.  Let  the  declamation  be  ever 
so  elegant,  St.  Peter's  plain  address  would  be  worth  ten  thou- 
sand of  them  to  a  cripple,  '  In  the  name  of  Jesus  Christ  rise 
up  and  walk.'  "  Again  he  says,  in  answer  to  the  charge  of 
neglecting  moral  duties,  "  How  we  can  be  said  to  deny  the 
existence  of  moral  duties,  because  we  preach  faith,  I  know 
not,  unless  he  that  plants  a  vine  does,  by  that  action,  deny 
the  existence  of  grapes.  The  fruit  receives  its  goodness  from 
the  tree,  not  the  tree  from  the  fruit,  which  does  not  make 
the  tree  good  but  shows  it  to  be  so.     So  works  receive  all 


LECTURE  IX.  Ill 

their  goodness  from  faith,  not  faith  from  works,  which  do  not 
themselves  justify,  but  show  a  prior  justification  of  the  soul  that 
produces  them."  "  The  scripture  preaching  of  the  gospel,"  says 
Mr.  Bridges,  "  should  lead  us  to  preach  doctrines  practically 
and  practise  doctrinally,  omitting  neither,  nor  stating  either 
independent  of  the  other,  or  unconnected  with  their  influence 
upon  experimental  piety."     As  to  those  who  think  it  enough 
to  set  forth  the  doctrines,  he  asks,  "  Were  not  the  doctrines 
of  the  gospel  as  powerful  in  the  hands  of  the  apostles  as  in  our 
own  ?     Yet  they  did  not  leave  the  tree  to  grow  of  itself,  and 
put  forth  its  leaves,  and  bear  fruit,  without  active  care  and 
nurture.     Whoso  minute  in  his  detail  of  practical  duties  as 
St.  Paul,  the  one  who  is  most  full  in  his  statements  of  evange- 
lical doctrine."     In  speaking  of  the  effect  of  separating  these 
things   in  our  preaching,  he    justly   remarks,    "  The   effect 
of  this  semi-evangelical  ministry  will  be  found  in  a  luxuriant 
crop  of  stony-ground  hearers — full  of  notions — excited  in  their 
feelings — forward  in  their  profession — but  unsubdued  in  their 
tempers  and  habits — equally  destitute  of   the  root — of  the 
perseverance — the  life — activity — fruitfulness  and  enjoyment 
of    the    spiritual     principle.      Nor    is    this    tone  of  minis- 
try  less   hurtful   to  the    sincere   professor   of    the    gospel. 
The  knowledge  that  pufTeth  up  will  be  often  substituted  for 
the  charity  that  edifieth,  and  a  low  and  imperfect  standard  of 
holiness  will  be  illustrated  by  a  clouded  and  uncertain  exhi- 
bition of  the  spirit  of  the  gospel."     In  accordance  with  the 
above  are  the  sentiments  of  Mr.  Scott,  thecomnicntator,  whose 
estimate  of  the  power  and  value  of  christian  doctrine  was 
very  high.     Speaking  of  the  necessity  of  practical  as  well  as 
doctrinal  preaching,  he  says,  "  A  superficial  gospel  will  almost 
always  make  more   rapid  progress  than   the  whole   truth  of 
revelation   solidly   proposed    to   mankind,    (except   at   such 
seasons  as  that  which  followed  the  day  of  Pentecost,)  but 
then  these  superficial  eflects  soon  die  away,  and  gradually 


112  LECTURES  ON  THE  PASTORAL  OFFICE. 

come  to  little,  whereas  the  less  apparent  effect  of  the  whole 
truth  abides  and  increases  permanently."  There  is  an  anec- 
dote told  by  himself,  illustrating  the  foregoing  statement. 
Being  called  to  minister  for  a  time  at  some  place  where  the 
gospel  had  been  thus  imperfectly  preached,  and  this  superfi- 
cial impression  been  made  on  the  minds  of  the  hearers,  he 
commenced  a  series  of  lectures  on  the  Epistle  to  the  Ephe- 
sians,  to  which,  while  he  was  laying  the  foundation  in  the 
doctrines  of  grace,  they  listened  gladly,  but  when  he  came 
to  the  words,  "  see  that  ye  walk  circumspectly,  not  as  fools, 
but  as  wise,"  and  began  to  press  the  duty  of  holiness  and 
good  works,  immediately  many  were  offended  and  came  no 
more  to  his  lectures.  In  the  life  and  letters  of  Mr.  Scott 
there  are  many  warnings  against  this  defect. 

I  conclude  with  a  testimony  from  the  excellent  treatise  of 
Mr.  Jennings,  on  preaching  Christ.  "If  a  preacher,"  he  says, 
"insists  upon  even  the  peculiar  and  glorious  truths  of  the 
gospel,  but  so  unhappily  manages  them  as  not  to  lead  people 
to  holiness,  and  the  imitation  of  Christ  thereby,  what  is  this 
to  the  full  and  grand  purpose  of  preaching,  or  of  the  ultimate 
design  of  the  gospel.  Such  preachers  are  quite  off  that 
divine  system  which  is  calculated  to  destroy  the  works  of 
the  devil,  and  to  teach  men  sobriety,  righteousness,  and  god- 
liness. It  is  not  only  Christ  without  us  that  we  are  to  preach, 
but  also  Christ  in  us,  and  our  putting  on  Christ  by  an  holy 
heart  and  life.  If  the  Apostle  James  were  to  come  again, 
and  to  make  a  visitation  to  our  churches,  and  hear  such  a 
preacher,  he  would  imagine  himself  among  such  a  people  as 
he  writes  against  in  his  epistle.  He  would  be  apt  when  the 
minister  had  done,  in  his  zeal  for  Christ  to  take  the  text  in 
hand  again,  and  supply  what  the  preacher  had  omitted,  that 
is,  the  application,  and  to  say  to  the  auditors  "  know  ye  not 
that  faith  without  works  is  dead."  If  the  preacher  should 
here  interrupt  him,  saying,  hold,  spare  your  pains,  the  Spirit 


LECTURE  IX.  113 

of  God  will  make  the  application  and  lead  men  to  holiness ; 
would  not  James  reply,  I  and  the  rest  of  the  apostles  were 
taught  to  preach  otherwise,  and  to  give  particular  exhorta- 
tion to  duty ;  we  judged  that  we  might  as  well  leave  it  to  the 
Spirit  without  our  pains  to  reveal  the  doctrine,  as  to  instruct 
men  in  the  practice  of  the  gospel." 

Those  who  adopt  the  evangelical  system  cannot  be  too 
careful  to  avoid  even  seeming  to  neglect  this  practical  preach- 
ing, for  there  are  those  who  think  that  this  defect  belongs  to 
the  system,  and  that  by  making  good  works  follow  after  faith, 
we  are  apt  to  neglect  them  altogether,  and  not  make  them  so 
necessary  a  part  of  religion  as  the  sacred  writers  do.  Let  us 
show  that  we  do  consider  them  as  a  component  part,  though 
second  in  the  order  of  time,  as  the  stream  is  to  the  fountain, 
and  the  fruit  to  the  tree.  Let  it  be  seen  that  more  and  bet- 
ter works  by  far  proceed  from  gratitude  for  the  love  of  God 
in  Christ,  than  from  the  endeavor  to  merit  his  love.  Ours  it 
is  to  love  Him,  because  He  first  loved  us ;  and  because  He 
has  so  loved  us,  we  must  love  one  another.  Any  other  order 
than  this,  is  not  the  order  established  by  God,  and  the  intro- 
duction of  it  makes  another  gospel  than  that  which  Christ 
and  his  apostles  delivered  unto  us. 


LECTUEE    X, 


ON  FAITHFULNESS   IN  PREACHING, 

Jt  was  prophesied  of  our  Lord,  "  that  faithfulness  should  be 
the  girdle  of  his  loins."  A  girdle  whether  for  grace  or  use- 
fulness was  a  most  important  part  of  the  dress  of  the  ancients. 
It  not  only  braced  the  whole  body,  but  bound  and  pressed 
together  in  the  right  place  all  other  parts  of  raiment,  which  but 
for  this  would  have  hung  loosely,  been  inconvenient,  and  blown 
about  by  every  wind.  In  this  respect,  as  in  others,  Christ's 
ministers  should  be  like  Him — -be  faithful.  "  It  is  required  of 
stewards  that  a  man  be  found  faithful."  Timothy  was  directed 
to  "commit  the  gospel  ministry  to  faithful  men,"  to  such  as 
would  speak  the  word  of  God  with  all  boldness — not  fearing 
the  faces  of  men,  not  handling  the  word  of  God  deceitfully, 
but  commending  themselves  to  the  consciences  of  all  men 
by  the  manifestation  of  the  truth ;  able  to  say,  we  are  pure 
from  the  blood  of  all  men,  having  not  shunned  to  declare  the 
whole  counsel  of  God.  Fidelity  in  the  declaration  of  the 
truth ;  putting  a  diflerence  between  the  holy  and  unholy ; 
warning  the  wicked  of  his  wickedness  and  the  end  thereof; 
teaching  the  good  and  the  right  way ;  speaking  the  words  of 
God  whether  they  v/ouki  hear  or  forbear,  is  made  the  very  con- 


LECTURE  X.  115 

dition  of  our  own  salvation,  when  the  Lord  shall  come  to 
judgment,  and  judgment  shall  begin  at  the  house  of  God.  Of 
Zadoc,  God  said,  "I  will  raise  me  up  a  faithful  priest  who 
shall  do  according  to  all  that  is  in  my  mind  and  in  my  heart." 
To  that  God  we  should  all  look,  to  raise  up  in  each  of  us  a 
faithful  man,"  for  God  giveth  not  the  spirit  of  fear,  but  of 
power  and  of  a  sound  mind.  We  must  not  use  flattering 
words,  nor  of  men  seek  praise,  nor  fear  their  frowns,  else  God 
may  confound  us  before  them.  Although  at  times,  if  a  man 
be  prudent  and  wise,  as  well  as  faithful,  God  will  make  even 
his  enemies  to  be  at  peace  with  him  ;  yet  we  should  remember 
the  woe  denounced  against  those  of  whom  all  men  speak  well ; 
for  it  will  be  the  case  with  some,  that  out  of  the  enmity  of 
their  hearts  towards  the  truth,  they  will  say  of  the  faithful 
preacher  as  an  evil  king  once  said  of  a  faithful  prophet,  "  I 
hate  him,  for  he  doth  not  prophesy  good  concerning  me, 
but  evil."  The  fear  of  losing  the  good  feeling  of  men  towards 
us,  is  a  great  snare  to  some  ministers  of  amiable  and  timid 
dispositions,  who  think  that  by  kindness,  and  even  by  flatter- 
ing words,  they  can  disarm  all  this  enmity,  and  the  more 
effectually  win  them  over  to  religion.  But  it  is  a  vain  at- 
tempt. The  God  of  love  himself,  in  giving  us  his  pure  and 
blessed  law,  cannot  do  us  good  without  awakening  the  enmity 
of  the  heart,  and  thus  showing  us  our  awful  apostacy  from 
heaven.  Our  blessed  Lord,  meek,  and  lowly,  and  tender,  and 
loving  as  he  was,  and  avoiding  all  needless  occasions  of 
offence,  yet  brought  upon  himself  and  his  doctrine  the  worst 
feelings  of  our  depraved  nature.  "  They  hated  me,"  he  said, 
"without  a  cause."  Even  Socrates  understood  human  nature 
better  than  some  ministers  seem  to  do,  for  he  prophesied  that 
if  a  perfectly  virtuous  and  holy  man  were  to  come  upon  earth, 
and  preach  and  live  the  perfection  of  virtue,  men  would  hate 
him,  and  at  length  put  him  to  death.  The  faithful  pastor 
then  must  venture  the  painful  consequences  of  speaking  the 


116  LECTURES  ON  THE  PASTORAL  OFFICE. 

truth,  must  set  his  face  as  flint ;  must  know  that  he  shall  not 
be  ashamed,  for  One  is  near  that  justifieth ;  must  not  fear  the 
reproach  of  men,  neither  be  afraid  of  their  revilings.  The 
command  of  God  is  upon  him,  "he  that  hath  my  word,  let 
him  speak  my  word  faithfully." 

TESTIMONIES    IN    FAVOR    OF    IT. 

"  To  preach  the  whole  counsel  of  God,"  says  the  Bishop  of 
Winchester,  "  will  possibly  shake  the  love  of  those  whose  affec- 
tions are  drawn  out  to  him  as  a  friend,  but  not  as  a  Christian 
pastor,  who  watches  over  their  souls,  and  must  give  account. 
Ministers,  however,  sometimes  draw  back  from  a  conflict  of 
this  kind,  or  endeavor  to  soften  it  down  to  something  that  is 
less  painful :  they  touch  with  the  utmost  tenderness ;  and,  if 
the  patient  shrinks,  they  will  touch  no  more.  The  gospel  is 
preached  in  this  way,  till  all  the  people  agree  with  the  preacher, 
that  he  gives  no  offence,  and  does  no  good."  This  is  a 
temptation  which  will  press  more  heavily  on  some  tempers 
than  on  others.  It  has  been  called,  the  snare  of  keeping  on 
good  terms  with  those  who  respect  us.  Even  such  a  decided 
and  resolute  man  as  Thomas  Scott  felt  its  power.  "  Here," 
he  says,  "  I  feel  my  own  deficiency  as  much  or  more  than  in 
any  other  respect.  I  often  feel  an  inward  timidity  when  about 
to  preach  an  unpopular  doctrine,  or  expose  a  foible  which  some 
one  of  my  congregation,  whom  I  otherwise  love  and  esteem, 
is  remarkable  for.  In  every  instance  I  feel  the  greatest  reluc- 
tance to  resign  the  good  opinion,  or  act  contrary  to  the  judg- 
ment, of  those  for  whom  I  have  an  esteem."  By  the  grace  of 
God,  however,  he  held  fast  his  integrity.  Not  so  with  some. 
Witness  poor  Dr.  Dodd,  who,  from  one  compliance  after 
another,  at  length  became  a  complete  man  of  the  world ;  was 
seen  on  the  race-field,  near  Paris,  with  Mr.  Fox  ;  involved 
himself  in  debt ;  forged  an  order  for  a  large  sum  of  money,  and 
was  publicly  executed,  in  the  presence  of  thousands  who  had 


LECTURE   X.  117 

listened  to  his  eloquence  at  a  time  when  he  was  eminent 
among  the  preachers  of  London.  The  fear  of  man  was  his 
snare.  "  I  myself,"  said  the  Rev.  Mr.  Venn,  "  heard  him  tell 
his  own  congregation,  when  he  was  lecturing  in  his  house, 
that  he  was  obliged  to  give  up  that  method  of  helping  their 
souls,  because  it  exposed  him  to  so  much  reproach.  He  gave 
it  up,  and,  after  a  time,  joined  them  at  their  houses  in  card 
parties,  and  then  went  with  them  to  the  theatre ;  and  at  last 
they  followed  him  to  the  scaffold."  This,  then,  is  a  virtue  or 
grace  which  should  be  cultivated  by  the  Christian  minister ; 
for,  since  the  days  of  Peter,  who  denied  our  Lord  when  he 
little  thought  to  have  been  surprised  into  it,  to  the  present 
time,  there  have  been  great  temptations  to  a  cowardly  neglect 
of  duty. 

Let  us  now  consider  how  our  faithfulness  is  to  be  applied 
in  the  ministry  of  the  gospel. 

In  the  first  place,  we  must,  in  the  strong  language  of  scrip- 
ture, set  forth  the  deep  depravity  of  human  nature  in  every 
individual,  without  exception,  from  his  first  coming  into  the 
world  ;  so  that  there  must  be  a  radical  change  of  our  nature 
by  the  Holy  Ghost,  in  order  to  please  God  here,  and  be  ad 
mitted  to  his  kingdom  hereafter.  There  must  be  no  softening 
of  this  picture,  by  reference  to  any  of  those  amiable  instincts 
which  we  have  one  towards  another,  in  common  with  other 
animals,  but  which  look  not  to  heaven.  We  must  state,  in  the 
decisive  language  of  our  Articles,  that  "  we  are  very  far  gone 
— quam  longissime — from  original  righteousness  ;  that  there  is 
and  can  be  nothing  acceptable  to  God  in  any  works  done  before 
the  faith  of  Christ  and  inspiration  of  the  Holy  Ghost."  Of 
course,  we  must  speak  not  only  in  terms  of  strong  condemna- 
tion of  those  works  of  darkness  which  mark  the  doers  as  chil- 
dren of  the  devil,  but  pronounce  as  null  and  void  all  those  good 
deeds,  as  men  call  them,  which  have  not  the  Spirit  for  their 
author,  and  heaven  for  their  end.     We  must,  in  the  most 


118  LECTURES  ON  THE  PASTORAL  OFFICE. 

solemn,  affecting,  yet  decisive  and  undoubting  manner  and 
language,  declare,  from  God,  that  all  unholy  persons  must  have 
their  portion  in  the  ever-burning  lake — must  be  banished,  with 
everlasting  destruction,  from  the  presence  of  God.  We  must 
declare,  that  not  those  whom  all  acknowledge  to  be  wicked 
must  be  turned  into  hell,  but  all  those  who  forget  God.  On 
these  points  we  must  lift  up  our  voice  like  a  trumpet,  and 
our  trumpet  utter  no  uncertain  sound.  To  hesitate  ;  to  speak 
softly  or  doubtfully,  as  if  we  scarcely  believed  what  we  said ; 
to  lay  aside  the  plain  language  of  God's  word  for  some  softened 
words  of  our  own,  lest  we  offend  the  taste  or  delicate  ears  of 
some ;  is  treachery,  is  cruelty,  is  a  base  cowardice,  which  de- 
serves the  fate  which  it  forbears  to  warn  others  of  Without 
intending  to  be  unfaithful,  or  without  having  any  doubt  as 
to  the  dreadful  end  of  the  wicked,  there  are  some  who  do 
not  present  future  punishments  with  the  frequency  and  so- 
lemnity which  they  demand.  I  know  that  there  are  some 
ignorant  and  violent  declaimers,  who  speak  of  hell  fire  in 
such  a  manner  as  to  disgust  even  the  faithful ;  and  this  has 
brought  the  very  language  of  scripture,  and  practice  of  our 
Lord  and  the  apostles,  into  disrepute.  I  do  not  recommend 
to  your  imitation  the  coarse,  unfeeling  manner  of  such  per- 
sons, but  rather  the  pathetic  tenderness  of  Christ  and  the 
apostles. 

In  the  next  place,  let  me  commend  fidelity  in  making  that 
plain  and  broad  distinction  which  scripture  establishes  between 
the  two  great  classes  into  which  all  men  are  divided,  as  I  have 
shown  in  another  lecture.  If  the  scriptures  be  true,  then  every 
one  in  the  congregation  must  be,  at  whatever  time  the  preacher 
addresses  them,  in  a  state  of  acceptance  or  condemnation. 
The  minister,  believing  this,  must  of  course,  if  faithful,  address 
them  accordingly,  putting  a  difference  between  the  holy  and 
unholy,  rightly  dividing  the  word  of  truth,  its  promises  and 
threatenings,  between  them.      He  must  be  most  careful  to 


LECTURE   X.  119 

avoid  a  style  of  address  which  may  only  seem  to  confound  them 
together.  They  may  seem  to  be  drawing  nearer  and  nearer  to 
the  line  beyond  which  Hes  salvation,  but  they  are  and  must  be 
on  the  one  side  or  on  the  other,  and  should  be  addressed  accord- 
ingly. A  proper  regard  to  this  is  one  reason  why  some  are  so 
much  more  successful  in  winning  souls  to  Christ  than  others. 
In  the  third  place,  it  may  be  proper  to  allude  to  a 
question  of  increasing  importance  in  our  Church,  by  reason 
of  recent  discussions,  and  of  the  ground  some  are  disposed 
to  take.  The  settlement  of  it  has  nothing  to  do  with  the 
subject  in  hand,  and  must  affect  our  mode  of  considering 
and  addressing  a  congregation.  There  are  those  who  think 
that  in  baptism,  original  sin  is  not  only  washed  away,  in  the 
sense  of  being  pardoned,  or  having  pardon  sealed  to  us  ;  in 
other  words,  that  baptism  is  a  sign  or  assurance  from  God  that 
he  accepts  of  Christ's  death  and  atonement  for  the  child,  so 
that  its  evil  nature  shall  not  be  its  condemnation,  should  it 
die,  but  that  the  evil  nature  is  removed,  and  a  new  nature 
substituted,  answering  to  what  we  understand  by  conversion, 
or  renewal  in  adults.  They  believe  that  as  adult  converts 
may  sin  and  fall  away  so  as  to  be  even  finally  lost,  so  these 
little  ones  may  fall  away  from  grace  received,  and  even  lose 
their  new  nature  altogether.  Of  course,  as  they  would  exhort 
adult  converts  not  to  fall  away  at  all,  but  to  hold  fast  their 
integrity,  or  when  they  fall  to  rise  again,  but  not  to  be  con- 
verted again,  so  they  would  exhort  these  little  ones,  as  they 
grow  up,  not  to  seek  a  new  heart  or  nature,  but  to  cherish 
that  which  they  received  in  baptism,  to  repent  of  any  de- 
partures from  it,  or  decays  of  it,  but  never  for  a  moment 
to  suppose  that  they  have  not  been  born  again,  or  that  they 
can  indeed  be  born  again,  after  baptism.  Now  it  is  evident 
that  there  is  a  great  difference  between  these  two  systems. 
It  is  the  difference  between  radical  change  of  nature  or  cha- 
racter, and  a  mere  reformation  of  some  things  which  have  be- 


120  LECTURES  ON  THE  PASTORAL  OFFICE. 

come  perverted.  It  is  very  important  to  understand  which 
of  the  two  is  true,  for  if  a  radical  change,  notwithstanding 
baptism,  is  necessary ;  if  baptism  be  only  a  sign  thereof,  and 
a  means  leading  thereto  through  other  means ;  then  to  ad- 
dress the  baptized  as  not  needing  it,  as  having  already  enjoy- 
ed it,  and  as  only  recognizing  a  partial  repentance  in  some, 
and  in  others  none  at  all,  may  be  the  means  of  deceiving 
some  to  their  perdition ;  for  our  Lord  says,  "except  a  man  be 
born  again,  he  cannot  see  God."  Now  the  prevailing  senti- 
ment in  the  Church  is,  that  the  regeneration  ascribed  to  bap- 
tism, is  not  the  imparting  of  a  new  nature  superseding  con- 
version, but  the  pledge  and  assurance  of  religious  privileges, 
and  the  promise  of  the  Spirit,  by  which  we  may  obtain  the 
new  nature  as  our  faculties  and  affections  open  and  mature. 
There  ought  to  be  very  sufficient  evidences  of  the  truth  of 
the  other  hypothesis  before  we  proceed  to  act  upon  it  and  re- 
gulate our  whole  system  of  religious  teaching  by  it.  One 
would  naturally  suppose  that  if  it  be  true,  then  there  would 
be  generally  at  an  early  age  some  symptoms  of  this  new  birth 
in  those  who  had  been  baptized  in  infancy  ;  that  these  would 
especially  appear,  when  a  comparison  was  instituted  between 
baptized  children,  and  the  numbers  of  unbaptized  ones  in  our 
land.  Of  this  fact,  however,  there  are  no  sufficient  proofs. 
In  the  case  of  those  many  children,  who  from  the  age  of 
three  or  four  3'ears,  to  ten  or  twelve,  are  baptized  on  the  faith 
of  parents  and  friends,  we  might  surely  expect  some  immedi- 
ate evidences  of  new  birth  unto  righteousness,  if  consisting  in 
a  change  of  heart  and  nature,  because  these  young  ones  are 
so  far  moral  agents,  that  we  sometimes  perceive  the  effect  of 
advice,  of  correction,  of  affliction,  etc.,  on  their  tempers  and 
conduct.  But  will  any  one  say,  that  there  is  in  these  the 
proof  of  a  moral  effect  in  baptism  such  as  is  fully  exhibited  in 
the  conversion  of  adults.  We  are  well  persuaded  that  the 
adoption  of  this  system  would  again  lead,  as  in  the  Romish 


LECTURE  X.  121 

Church,  to  a  general  lowering  of  tlie  standard  of  true  piety,  to 
the  distinction  between  mortal  and  venial  sins — the  latter  be- 
ing perfectly  consistent  with  our  new  baptismal  birth,  and 
scarce  any  sin  at  all — the  former  being  such  a  loss  of  our  new 
nature,  that  penance  and  purgatory  will  be  required  for  its 
purification.  We  believe  that  if  it  be  adopted,  the  qualifica- 
tions for  Confirmation  and  the  Eucharist  will  be  again  reduc- 
ed to  a  mere  knowledge  of  the  Creed  and  Catechism  in  its  let- 
ter, and  a  certain  outward  decency  of  conduct,  which  seems 
to  say  that  we  have  not  lost  our  baptismal  grace,  and  therefore 
have  a  right  to  seek  more  grace  in  these  appointed  rites.  As 
for  the  plea  put  in  for  this  new  birth  in  Baptism,  that  it  seems 
to  make  children  more  the  objects  of  the  pious  nursing  care 
of  the  Church,  seeing  that  they  are  God's  children  in  the 
highest  spiritual  sense,  though  in  danger  of  being  drawn 
away  by  the  temptation  and  corruption  of  the  world,  the  flesh, 
and  the  devil ;  I  do  not  see  why  the  Church,  her  ministers, 
and  parents,  should  not  feel  at  least  as  much  solicitude  to  have 
a  new  nature  created  within  them,  as  to  retain  the  one  sup- 
posed to  be  already  thei'e.  We  believe  on  our  scheme  that 
Christ  died  for  them ;  that  the  sin  of  Adam  will  not  be  their 
condemnation ;  that  the  promise  is  to  them  as  children  of 
God's  Church  ;  that  in  baptism  they  are  renewedly  and  most 
impressively  assured  of  all  needful  help ;  that  they  already 
have  the  capacity  of  being  born  again  of  the  Spirit  and  word 
of  God ;  and  that  it  is  the  most  solemn  duty  of  all  having  to 
do  with  them,  to  apply  the  appointed  means  of  their  new 
birth.  We  see  no  consideration  urging  those  embracing  the 
other  scheme,  to  endeavor  to  retain  the  supposed  holiness  of 
the  baptized,  which  should  not  also  more  powerfully  stimu- 
late those  of  the  other  opinion  to  endeavor  to  obtain  the  new 
nature  for  them  ;  and  we  see  this  great  difference,  that  a  mis- 
take on  the  one  side  is  far  more  dangerous  than  a  mistake  on 
the  other.     Is  it  not  worthy  of  inquiry  whether  the  belief, 


122  LECTURES  ON  THE  PASTORAL  OFFICE. 

that  in  a  single  moment,  and  by  the  act  of  baptism,  an  infant 
of  a  few  days  or  weeks  is  completely  restored  to  the  righte- 
ousness of  Adam,  so  as  henceforth  only  to  be  required  to  pre- 
serve his  baptismal  purity,  or  if  losing  some  of  it,  to  regain 
the  same,  is  not  actually  liable  to  some  of  the  most  serious 
objections  to  which  the  denial  of  original  sin  is  subject,  and 
will  not  greatly  change  our  treatment  of  the  child  as  to  its 
moral  and  religious  discipline.  If  it  be  true,  then  baptized  and 
unbaptized  children  are  very  different  beings  as  to  the  inward 
man ;  just  as  different  as  converted  and  unconverted  adults 
are  on  the  other  system,  and  must  require  different  treatment. 
Take  an  illustration  of  this.  Whether  a  soil  of  this  earth  be 
originally  good,  or  from  being  barren,  in  a  moment,  as  by 
magic,  is  made  good,  matters  not  with  the  cultivator,  who  in 
both  instances  has  only  to  keep  it  good.  But  if  it  be  an  evil 
soil,  which  by  God's  blessing,  or  industry,  may  become  good, 
it  is  evident  that  the  husbandman  has  much  more  to  do,  and 
that  if  he  should  mistake  and  treat  this  evil  soil  as  if  it  were 
good,  the  result  would  be  most  disastrous.  On  this  subject 
let  me  particularly  request  that  you  carefully  study  the  Ho- 
milies of  our  Church.  In  vain  do  you  search  through  these 
honest  sermons  for  any  recognition  of  a  baptismal  purity  in  one 
human  being  which  supersedes  the  necessity  for  the  most 
deep  and  heartfelt  penitence. 

TRUE  AND    FALSE   PROFESSORS. 

This  brings  me  to  another  instance  in  which  ministerial 
faithfulness  should  be  displayed — that  is,  in  distinguishing  be- 
tween true  and  false  professors. 

To  question  the  sincerity  and  reality  of  the  piety  of  any 
who  publicly  profess  it,  and  are  enrolled  as  regular  members 
of  the  Church,  is  a  task  requiring  at  the  same  time,  great 
firmness  and  faithfulness,  and  great  wisdom.  But  it  must  be 
done,  not  merely  in  the  case  of  those  whose  misconduct  sub- 


LECTURE  X.  123 

jects  them  to  public  censure  and  the  discipline  of  the  Church, 
but  in  regard  to  some  whose  outward  conduct  exempts  them 
from  this.  God's  word  is  plain  on  this  subject.  It  speaks  of 
sinners  in  Zion — those  who  are  at  ease  in  Zion — those  who 
have  the  form  of  godliness,  but  deny  the  power  thereof — who 
have  a  name  to  live,  yet  are  dead — clouds  without  water — 
tares  among  the  wheat,  so  resembling  it,  as  not  to  be  sepa- 
rated by  man.  Now  we  are  as  much  bound  to  set  forth  the 
fact  of  such  persons  being  obnoxious  to  God's  wrath,  as  we 
are,  the  fact  of  notoriously  wicked  persons  being  obnoxious  to 
the  same.  We  should  do  it  by  adducing  such  scriptures  as  I 
have  quoted,  and  also  by  showing  the  marks  of  false  profes- 
sors from  God's  word.  They  must  be  faithfully  warned  of 
the  end  of  their  hollow,  heartless  profession,  and  told  that  God 
will  cast  them  out  of  his  mouth.  False  professors  should  not  be 
allowed  to  remain  at  ease  within  the  Church,  either  on  their 
own  account,  or  the  account  of  others,  for  they  will  gladly 
draw  others  into  a  false  profession  to  be  companions  of  their 
formality  and  worldliness. 

The  courage  and  wisdom  for  this  work  must  come  from 
God  in  answer  to  faithful,  importunate  prayer  ;  and  he  who 
put  a  parable  into  the  mouth  of  Nathan  the  Prophet,  with 
which  to  melt  the  heart  of  David,  and  gave  him  firmness  to 
say,  "  thou  art  the  man,"  will  teach  us  how  best  to  rebuke 
even  a  genuine  professor,  for  this  also  must  sometimes  be 
done,  and  then  the  heart  will  be  ready  to  break,  as  the  heart 
of  the  Apostle  when  his  children  sinned.  But  faithful  are 
the  wounds  of  a  friend  ;  for  though  the  Apostle  was  sorrowful 
when  he  had  to  do  it,  his  sorrow  was  turned  into  joy  when  he 
saw  the  wholesome  effects  of  it. 


•*#¥ 


LECTUEE  XI. 


ON  AFFECTIONATE  EARNESTNESS  AND  PARTICULAR- 
ITY IN  PREACHING. 

Having  spoken  of  the  substance  of  your  preaching,  and  the 
wisdom  and  fidehty  with  which  the  word  is  to  be  dealt  out, 
let  me  now  say  something  as  to  the  manner,  still  connecting 
it  with,  and  drawing  it  from  the  heart. 

Sacred  eloquence  is  not  to  be  despised.  It  should  be  care- 
fully cultivated  to  the  glory  of  God  and  the  salvation  of  souls. 
Great  elegance  and  sublimity  of  style,  and  an  overpowering 
delivery  are  not  to  be  attained  by  all.  All  cannot  be  great 
reasoners,  or  very  learned  divines,  but  all  who  ought  to  be 
in  the  ministry,  if  they  will  only  take  due  pains,  and  consult 
their  own  peculiar  talents,  may  learn  to  preach  so  as  to  edify. 

I  am  now  about  to  speak  of  that  earnest,  affectionate,  ten- 
der manner  of  addressing  our  fellow  creatures,  which  becomes 
the  truths  delivered,  and  those  who  are  sent  to  deliver  them. 

Affectionate  in  look, 
And  tender  in  address,  as  well  becomes 
A  messenger  of  grace  to  guilty  man. 

Much  impressed  himself, 
And  mainly  anxious  that  the  flock  he  feeds 
May  feel  it  too." 


LECTURE  XI.  125 

Such  is  the  orator  I  would  have  you  seek  to  be,  and  such  each 
one  can  be  without  great  natural  powers.  Poeta  nascitur, 
Orator  fit,  is  especially  true  of  the  Christian  preacher,  for  God 
greatly  assists  him  by  pouring  love  into  his  heart.  And  if 
there  be  truth  in  the  sentiment,  that  the  subject  often  makes 
the  orator,  and  if  there  be  any  inspiration  in  a  theme,  the 
preacher  has  great  advantages. 

DECISION  NECESSARY. 

In  order  to  this  affectionate  earnestness,  there  is  one  thing 
very  necessary — I  mean  decision  of  mind  as  to  all  the  great 
truths  of  religion.  Indecision,  on  all  subjects,  and  in  all  pur- 
suits, is  fatal  to  much  success.  The  halting,  wavering,  and 
double-minded  find  no  favor  with  God  or  men.-  Their  speech 
is  hesitating,  feeble,  unimpressive,  and  their  conduct  usually 
corresponds.  The  language  of  scripture  is  the  very  reverse 
of  this,  and  we  should  use  it,  well  persuaded  of  its  entire  truth. 
Let  me  show  what  I  mean  by  this  decision.  On  some  points 
of  doctrine  good  men  may  differ,  and  have  differed,  but  on  the 
great  fundamentals  there  must  be  no  hesitation.  For  instance, 
when  in  the  words  of  God  we  say  to  our  fellow-sinners,  "  the 
heart  of  man  is  deceitful  above  all  things  and  desperately 
wicked,  that  there  is  none  righteous — no,  not  one — that 
except  all  repent  they  must  perish — that  without  shedding  of 
blood  is  no  remission  of  sins — that  there  is  not  another  name 
under  heaven  but  that  of  Christ  whereby  we  can  be  saved — 
that  without  holiness  no  man  shall  see  the  Lord — that  except 
a  man  be  born  again  he  cannot  enter  the  kingdom  of  heaven 
— that  we  are  saved  by  grace  through  faith — not  of  works — ■ 
lest  any  man  should  boast ;" — I  say  when  we  repeat  such 
strong,  expressive  language,  on  such  all-important  subjects, 
we  must  verily  believe  and  feel  the  truths  they  set  forth ;  we 
must  speak  in  tone  and  manner  evincive  of  this,  showing  that 
we  have  not  the  least  doubt  of  these  things.     Knowing  the 


126  LECTURES  ON  THE  PASTORAL  OFFIOE. 

terror  of  the  Lord  we  must  persuade  men.  Verily  believing  that 
they  are  going  to  perdition,  we  must  pathetically  say  to  them, 
"  Why  will  ye  die."  Convinced  that  what  we  say  is  in  truth 
not  the  word  of  man  but  the  word  of  God,  we  must  just  place 
ourselves  in  the  room  of  the  apostles,  who  had  both  seen  and 
heard  our  Lord,  both  before  and  after  his  death  and  resur- 
rection, and  speak  with  all  their  decision  and  earnestness. 

There  is  great  force  in  the  reply  of  Garrick  to  one  who 
asked  him  how  it  was  that  he  and  others  on  the  stage  spoke 
things  which  they  knew  to  be  false  in  so  impressive  a  manner, 
while  ministers  of  religion  spoke  what  they  knew  to  be  true, 
and  infinitely  important,  so  as  to  effect  so  little.  "  We  utter 
fiction,"  he  said,  "  as  though  it  were  truth,  and  you  utter  truth 
£is  though  it  were  fiction."  And  if  we  thus  speak,  from  a  con- 
viction of  the  truth  of  what  we  utter,  we  shall  scarce  say  any- 
thing that  will  offend.  There  is  a  blessed  truth  in  the  maxim, 
"  Dilige  et  die  quod,  cunque  voles."  On  this  subject  I  shall 
content  myself  with  one  quotation  from  amongst  the  most 
perfect  of  pulpit  orators,  the  celebrated  Robert  Hall.  "In  the 
most  awful  denunciation  of  the  divine  displeasure,  an  air  of 
unaffected  tendeniess  should  be  preserved ;  that  while  with 
unsparing  fidelity  we  declare  the  whole  counsel  of  God,  it 
may  appear  that  we  are  actuated  by  a  genuine  spirit  of  com- 
passion. A  hard  and  unfeeling  manner  of  denouncing  the 
threatenings  of  the  word  of  God,  is  not  only  barbarous  and 
inhuman,  but  calculated,  by  inspiring  disgust,  to  rob  them  of 
all  their  efficacy.  If  the  awful  part  of  our  message,  which 
may  be  styled  the  burthen  of  the  Lord,  ever  fall  with  due 
weight  on  our  hearers,  it  will  be  when  delivered  with  a  trem- 
bling hand  and  faltering  lips;  and  we  may  then  expect  them 
to  realize  its  solemn  import,  when  they  perceive  that  we  sink 
under  it.  "  Of  whom  I  told  you  before,"  said  St.  Paul,  "  and 
now  tell  you  even  weeping,  that  they  are  the  enemies  of  the 
cross  of  Christ."     What  force  does  that  affectinir  declaration 


LECTURE  XI.  127 

derive  from  these  tears  ?  An  affectionate  manner  insinuates 
itself  into  the  heart,  renders  it  soft  and  pliable,  and  disposes  it 
to  imbibe  the  sentiments,  and  follow  the  impulses  of  the 
preacher.  Whoever  attends  to  the  effect  of  addresses  from 
the  pulpit,  must  have  perceived  how  much  of  this  impression 
depends  on  this  quality,  which  gives  to  sentiments  compara- 
tively trite  a  power  over  the  mind  beyond  what  the  most 
striking  and  original  conceptions  have  without  it."  "  Si  vis 
me  flere  flendum  est  primum  tibi  ipsi." 

He  that  has  this  tender  heart  can  scarce  be  otherwise  than 
interesting  in  speaking  on  such  themes  as  belong  to  the  sacred 
pulpit. 

PARTICULARITY  OF  ADDRESS. 

I  now  proceed  to  speak  of  that  particularity  of  preaching 
which  brings  home  the  subject  in  hand  to  every  one,  in  oppo- 
sition to  that  generalizing  manner  of  treating  subjects  which 
arrests  the  attention  of  none.  This  is  one  of  the  most  deli- 
cate, difficult,  and  yet  most  important  and  effective  of  all  the 
parts  of  pulpit  duty.  To  be  able,  by  some  parable  or  previous 
address,  to  soften  the  heart  of  a  David,  so  as  to  say,  "Thou 
art  the  man,"  without  so  offending  as  to  fail  of  the  object,  is 
the  very  perfection  of  the  preacher's  art.  The  Bishop  of 
Winchester  well  remarks,  "  That  this  particularity  of  indivi- 
dual application  is  peculiar  to  Christianity.  Its  deficiency  is 
very  perceptible  in  all  that  is  left  us  of  heathen  moralists. 
There  is  nothing  in  them  which  steps  out  of  the  broad  line  of 
generalities,  and  brings  the  system  home  to  the  heart  of  the 
individual  in  particular.  The  same  is  in  a  great  degree  true 
of  the  Jewish  system.  But  the  plain  literalities  of  Christ's 
precepts  were  such  that  no  class  of  persons  could  complain 
that  they  were  overlooked  in  the  general  system."  He  quotes 
from  Mr.  Venn  the  following  sentiment.  "  The  total  ineffi- 
cacy  of  the  connnon  strain  of  preaching  I  ascribe  in  part  to 


128  LECTURES  ON  THE  PASTORAL  OFFICE. 

its  being  too  studied,  and  too  general.  I  have  several  shep- 
herds and  shepherdesses  who  attend  my  preaching,  and  when 
I  am  proving  that  a  shepherd  or  his  boy,  though  he  cannot 
read  a  word,  is  not  at  all  further  removed  from  the  knowledge 
and  delightful  enjoyments  of  God,  than  a  scholar  or  a  gentle- 
man, they  seem  struck  with  the  glad  tidings,  when  I  prove 
this  to  them  by  the  instance  of  the  poor  shepherds  of  Beth- 
lehem." 

"  A  minister,"  says  Professor  Porter,  "  may  make  a  broad 
statement  that  all  men  are  sinners,  and  do  it  clearly.  None  of 
his  hearers  may  dispute  it,  and  yet  not  one  apply  it  to  his  own 
character.  The  sermon  may  go  further,  and  divide  the  hearers 
into  two  classes,  saints  and  sinners,  and  yet  none  be  led  to 
make  the  solemn  inquiry,  to  which  of  these  classes  do  I  be- 
long ?  A  single  color  of  the  painter  spread  indiscriminately 
over  the  canvass  may  be  very  proper  for  certain  purposes — 
as  the  ground  of  the  picture  for  instance — but  it  is  not  the 
likeness  of  any  one ;  so  the  sermon  which  deals  in  generali- 
ties, without  any  exact  delineation  of  character,  awakens  no 
vivid  interest.  How  different  was  the  preaching  of  Rowland 
Hill.  A  gentleman  went  to  his  chapel  in  London,  and  being 
unable  to  get  in  for  the  crowd,  listened  to  his  sermon  through 
the  window,  and  said  that  he  felt  but  one  predominant  im- 
pression during  the  whole — namely,  he  preaches  to  me.  Mr. 
Hill  was  distinguished  for  seizing  on  some  prominent  point  of 
religious  truth,  holding  it  up  in  a  clear  light,  steadily  fixing  it 
in  the  minds  of  his  hearers,  and  then  applying  it  to  their  con- 
sciences. Whitfield  was  such  a  preacher  also.  Is  he  preach- 
ing on  the  omnipresence  of  God.  He  so  applies  it  that  the 
one  all-absorbing  thought  of  every  mind  is  "God  sees  me." 
The  thief  who  says  surely  the  darkness  shall  cover  me,  trem- 
bles when  he  comes  to  think  of  that  omnipresent  Being  which 
beheld  the  guilty  deed.  The  man  who  defrauded  his  neigh- 
bor by  direct  falsehood  or  skilful  deception,  the  hypocrite  who 


LECTURE  XI.  129 

assumed  the  mask  of  religion  to  further  his  purposes  of  in- 
iquity, the  votary  of  avarice,  ambition,  or  sensuahty,  who 
supposed  that  tlie  lurking  abominations  of  his  heart  were  known 
only  to  himself,  each  of  these,  as  the  preacher  goes  on  to 
exhibit  an  omnipresent,  heart-searching  God,  finds  himself 
stripped  of  all  disguise,  and  standing  naked  amid  the  all-per- 
vadincr  lio-ht  of  truth." 

Under  a  sermon  thus  conducted,  every  hearer  that  has  a 
conscience,  feels  the  hand  of  the  preacher  pressing  heavily  on 
himself  But  how  easily  might  it  be  so  managed  as  to  be  an 
uninteresting  discussion  of  a  general  abstract  truth. 

Rightly  to  divide  the  word  of  truth  is  a  most  important 
duty  to  him  who  "  would  be  approved  of  God  " — "  a  workman 
who  needeth  not  to  be  ashamed."  It  is  a  skill  worth  study- 
ing, and  laboring  to  obtain.  Our  success  and  the  good  of 
souls  very  much  depends  on  it.  As  I  have  said  before,  ser- 
mons should  not  be  Hke  letters  put  into  the  post-office,  without 
a  direction.  Our  Lord  was  an  example  of  discriminating 
preaching.  The  woman  of  Samaria  said,  "  Come  see  a  man 
who  told  me  all  that  ever  I  did."  Those  at  Nazareth  were 
filled  with  wrath  at  his  sermon  ;  and  the  Jews,  on  account 
of  the  parable  of  the  vineyard,  were  angry,  for  they  perceived 
he  had  spoken  the  parable  against  them,  although  he  did  not 
name  them. 

PARTICULARITY    NOT    TO    BE    CONFOUNDED    WITH    HARSHNESS. 

But  now,  my  young  friends,  it  is  proper  here  to  warn  you 
against  confounding  personality  and  harshness  with  particu- 
larity and  fidelity. 

As  there  are  individuals  who  value  themselves  for  speaking 
out  all  their  minds  among  their  friends  and  acquaintances  on 
every  subject,  and  call  it  candor,  perhaps  sincerity,  (though  it 
better  deserves  the  name  of  rudeness  and  folly,)  so  there  are 
ministers  who  greatly  mistake  on  the  subject  we  have  in  hand. 


130  LECTURES  ON  THE  PASTORAL  OFFICE, 

and  sometimes  do  great  injury.  "  A  wise  man's  heart,"  saith 
Solomon,  "  discerneth  both  time  and  judgment."  Under  the 
pretext  of  declaring  the  -whole  counsel  of  God,  and  keeping 
back  nothing  that  is  profitable,  a  disgust  has  often  been  ex- 
cited, the  effect  of  which  has  been  a  bar  to  all  future  useful- 
ness. It  is  a  great  grace  not  to  mistake  in  this  matter,  so  as 
to  do  nothing  out  of  reason.  John  Newton  says,  "  A  violent 
opposition  against  ministers  and  professors  of  the  gospel  is 
sometimes  expressed  by  the  devil  roaring,  and  some  think  no 
good  can  be  done  without  it.  It  is  allowed  that  men  who  love 
darkness  will  sometimes  show  their  dislike  of  the  light ;  but  I 
believe,  if  the  meekness  and  wisdom  of  the  friends  of  the  gospel 
had  always  been  equal  to  their  good  intentions  and  zeal,  the 
devil  would  not  have  had  opportunity  of  roaring  so  loud  as  he 
has  sometimes  done."  The  subject  matter  of  the  gospel  is 
offence  enough  to  the  carnal :  we  must,  therefore,  expect  oppo- 
sition ;  but  we  need  not  provoke  or  despise  it,  or  do  anything 
to  aggravate  it.  Baxter's  experience  led  him,  in  his  latter 
days,  to  the  same  sentiment :  "  I  have  perceived  that  nothing 
so  much  hinders  the  reception  of  the  truth  as  urging  it  upon 
men  with  too  harsh  importunity,  and  falling  too  heavily  on 
their  errors ;  for  hereby  you  engage  their  honor  in  the  busi- 
ness, and  they  defend  their  errors  as  themselves,  and  stir  up 
all  their  wit  and  ability  to  oppose  you."  Henry  Martyn  ac- 
knowledges that  he  made  a  great  mistake  of  this  kind,  soon 
after  his  ordination,  when  on  board  the  vessel  which  carried 
him  to  the  East,  and  where  he  imprudently  assailed  the  vices 
of  the  crew  and  preached  too  harshly.  Joseph  Wolf  utterly 
despised  all  kinds  of  prudence.  I  heard  him  say  publicly,  that 
he  never  practised  it  but  once,  and  then  repented  of  it.  But 
he  is  an  eccentric  genius,  whose  path  is  not  to  be  followed. 
St.  Paul  was  a  different  man.  He  exhorted  the  Corinthians 
to  give  none  offence,  either  to  the  Jews  or  Gentiles,  or  to  the 
Church  of  God,  even  as  he  himself  pleased  all  men  in  all 


LECTURE  XI.  131 

things  ;  yet  he  never  sacrificed  truth  and  duty  to  policy. 
Mr.  Cecil  says,  with  his  usual  point  and  sagacity :  "  It  is  a 
foolish  project  to  avoid  giving  offence  ;  but  it  is  our  duty  to 
avoid  giving  unnecessary  offence.  It  is  necessary  offence  if 
it  is  given  by  the  truth  ;  but  it  is  unnecessary  if  our  own 
spirit  occasion  it." 

PRUDENCE    IN    ADMINISTERING    REPROOF. 

It  is  especially  necessary  to  observe  prudence  in  adminis- 
tering reproof  in  public.  There  are  some  persons  who  will 
receive  almost  any  advice  or  reproof  in  private,  but  if  even  a 
third  person  be  present  they  will  not  bear  it.  Such,  I  have 
been  told,  was  the  case  even  with  the  irritable  John  Randolph. 
He  would  suffer  contradiction,  difference  of  sentiment,  even 
rebuke,  with  comparative  patience ;  but  if  a  third  person  were 
present,  he  would  endure  nothing  from  his  best  friend.  Minis- 
ters ought  ever  to  remember  this  peculiarity  of  human  nature, 
and  not  provoke  it  unnecessarily.  Although  there  is  a  time, 
as  the  apostle  says,  when  those  who  sin  openly  must  be  re- 
buked openly  and  sharply,  we  must  see  and  not  misjudge  the 
case  or.  time.  Seldom  do  ministers  from  the  pulpit  notice  any 
individual  misconduct  in  the  congregation  without  some  ex- 
citement, which  seems  like  temper  or  passion,  and  that  spoils 
everything.  If  they  cannot  do  it  very  mildly,  very  discreetly 
and  wisely,  they  should  let  it  alone  till  some  other  time.* 

*  There  is  a  difficulty  in  administering  rebuke  so  as  to  avoid  the  appearance  of 
excitement,  from  the  fact  that  the  minister  is  usually  speaking  in  a  high  tone  either 
from  the  desk  or  the  pulpit  when  he  is  called  upon  to  do  it,  and  he  cannot  easily 
lower  his  tone.  This  ought  to  make  him  the  more  cureful  how  he  undertakes,  and 
how  he  executes  it.  It  is  peculiarly  distressing  when  a  minister  has  to  complain  of 
the  cries  of  little  children  in  church,  and  to  request  their  withdrawal.  When  it  is 
harshly  done,  it  seems  so  contrary  to  our  Lord's  manner  towards  them.  In  country 
churches,  ministers  should  be  very  careful  of  rebuking  for  this,  as  it  often  happens 
that  the  mothers  must  either  run  this  risk,  or  not  come  to  church  at  all.  When  it 
does  occur,  too,  they  generally  suffer  enough  without  such  public  exposure  ;  although 
there  be  some  instances  of  too  great  indifference  to  the  Comfort  of  the  minister  and 
congregation. 


132  LECTURES  ON  THE  PASTORAL  OFFICE. 

They  may  let  it  be  seen  that  they  are  distressed  by  it,  and 
then  the  congregation  will  sympathise  with  them  ;  but  let  them 
take  care  how  they  try  to  show  their  valiantness  in  that  way. 
Bishop  Taylor  says,  "  In  the  reproof  of  sin,  be  as  particular  as 
you  please,  and  spare  no  man's  sin  ;  but  meddle  with  no  man's 
person,  neither  name  any  man,  nor  signify  him,  npr  make  him 
to  be  respected.  He  that  doeth  otherwise  maketh  his  sermon 
a  libel,  and  the  ministry  of  repentance  an  instrument  of  re- 
venge ;  and  in  so  doing,  he  shall  exasperate  the  man,  but 
never  amend  the  sinner."  It  is  a  mark  of  no  ordinary  judg- 
ment to  know  when  to  reprove  and  rebuke.  It  often  hap- 
pens that  zeal  in  this  respect  hurries  men  into  rashness,  or 
that  caution  degenerates  into  timidity  or  indifference.  "  Our 
Lord,"  says  the  Bishop  of  Winchester,  "  stands  as  a  beacon 
between  the  two  extremes,  equally  removed  from  intempe- 
rate warmth  on  the  one  hand,  and  from  rashness  on  the 
other.  The  corrupt  state  of  the  Jewish  Church  at  the  time 
of  our  Lord's  advent  required  great  faithfulness  in  pointing 
out,  and  firmness  in  correcting,  abuses ;  yet  it  appears  that, 
notwithstanding  the  general  corruption  which  prevailed,  no 
individual  is  held  up  to  reprobation  by  name  throughout  the 
discourses  recorded  in  the  gospels — Herod  alone  excepted. 
The  scribes  and  pharisees  are  rebuked  with  the  greatest 
severity  collectively.  The  rich  are  warned,  as  a  class,  of 
the  difficulty  with  which  they  would  enter  the  kingdom  of 
heaven.  The  cities  wherein  his  mighty  works  were  done 
are  upbraided,  because  they  repented  not ;  but  there  is  a 
systematic  forbearance  with  regard  to  particular  persons, 
which  it  is  impossible  should  have  been  the  result  of  acci- 
dent. It  is  vice  which  is  stigmatized,  but  rarely  the  vicious 
person.  It  is  the  sect,  but  not  the  component  members,  which 
is  exposed  and  held  up  to  shame.  It  is  Chorazinor  Bethsaida, 
Capernaum  or  Jerusalem,  and  not  their  individual  citizens,  who 
are  singled  out  and  specified  ;  the  generation  at  large,  and  not 


LECTURE  xr.  133 

a  part,  which  is  reproached  with  unbelief,  or  mourned  over 
because  of  its  obduracy.  Once,  when  His  disciples  seemed  to 
have  drawn  unfavorable  conclusions  respecting  the  religious 
state  of  those  on  whom  the  tower  of  Siloam  fell,  He  showed 
His  dislike  of  personality  by  turning  their  minds  from  an 
uncharitable  and  fruitless  speculation  to  a  moral  of  immediate 
practical  utility — "  Except  ye  repent,  ye  shall  all  likewise 
perish."  If  this  forbearance  be  compared  with  the  freedom 
with  which  Christ  singled  out  objects  for  praise,  the  differ- 
ence will  appear  so  striking,  that  it  could  not  have  arisen 
undesignedly.  Of  the  centurion,  whose  servant  He  had 
healed.  He  said,  "  I  have  not  found  so  great  faith  ;  no,  not 
in  Israel."  To  the  woman  who  had  touched  the  hem  of  his 
garment,  "  Thy  faith  hath  made  thee  whole."  Of  John  the 
Baptist  he  said,  "  Of  them  that  are  born  of  woman,  there 
hath  not  arisen  a  greater."  Of  the  woman  who  had  anointed 
Him,  "She  hath  wrought  a  good  work  in  me."  Of  one  of  the 
scribes,  "  Thou  art  not  far  from  the  kingdom  of  heaven." 
Of  the  poor  widow,  "  She  hath  cast  in  more  than  they  all." 
Of  Nathaniel,  "  Behold  an  Israelite  indeed,  in  whom  there  is 
no  guile."  It  appears  that  our  Lord  never  hesitated  to  give 
personal  praise,  (when  it  was  due,)  however  systematically  he 
refrained  from  personal  blame.  And  yet  so  faithful  was  He, 
that  even  His  adversaries  acknowledged,  "  Thou  carest  not 
for  any  man,  neither  regardest  the  persons  of  men." 

A  POSITIVE,   AUTHORITATIVE  MANNER  TO  BE  AVOIDED. 

Let  me  conclude  this  lecture,  by  begging  you  to  remem- 
ber, that  anything  like  a  positive,  authoritative,  consequential 
manner,  is  peculiarly  unbecoming  in  young  ministers,  whether 
it  proceed  from  some  high  estimation  of  themselves,  or  their 
office.  While  St.  Paul  exhorted  Timothy  so  to  act  that  none 
miglft  despise  his  youth,  he  bids  him  also  in  rebuking  the 
elders  of  the  congregation,  to  entreat  them  as  fathers.     When 


134  LECTURES  ON  THE  PASTORAL  OFFICE. 

ministers  have  grown  grey  in  a  parish,  they  may  then  speak 
more  as  old  men,  but  even  then  it  should  be  rather  the  lan- 
guage of  old  St.  John,  in  his  epistle,  than  that  of  some 
who  have  just  entered  on  the  work,  and  think  they  must 
magnify  their  office  by  assuming  more  than  apostolic  author- 
ity of  speech. 


LECTURE   XII. 


ON  PLAINNESS  OF  STYLE.  ON  READING  SERMONS  OR 
EXTEMPORIZING.  ON  THE  DELIVERY  AND  LENGTH 
OF  SERMONS. 

When  we  remember  how  it  is  prophesied  in  the  Old  Testa- 
ment that  the  highway  to  heaven  shall  be  so  plain  that  the 
wayfaring  man,  though  a  fool,  need  not  err  therein ;  and 
that  in  the  New,  it  is  so  emphatically  said,  that  "to  the  poor 
the  gospel  is  preached,"  we  may  thereby  know  that  the  lan- 
guage of  religion  is  a  plain  language.  There  may  be  some 
passages  in  the  scriptures  hard  to  be  understood,  and  liable 
to  be  wrested  to  damnation ;  but  then  only  the  unlearned 
and  unstable  will  dwell  on  such  passages,  they  being  so  few, 
and  those  which  are  plain,  so  many.  In  regard  to  style,  as 
well  as  matter,  the  preacher  should  speak  as  the  oracles  of 
God,  often  using  the  very  words  of  the  Holy  Ghost,  which 
are  the  plainest  and  most  impressive  of  all  words.  A  greater 
master  of  eloquence  there  cannot  be,  than  our  blessed  Lord, 
whose  great  excellence  seems  to  have  been  to  make  great 
truths  understood  by  the  meanest  capacity.  Wherefore  we 
find  that  the  common  people  heard  him  gladly.  The  Church 
of  England,  and  her  daughter  in  America,  have,  I  fear,  been 


136  LECTURES  ON  THE  PASTORAL  OFFICE, 

most  guilty  towards  the  poor  in  this  respect.  The  practice 
of  writing  sermons  is,  perhaps,  liable  to  this  objection.  We 
smooth  and  polish  them  until  at  length  they  have  no  part 
about  them  that  will  strike  so  as  to  wound.  "  A  writer  of 
sermons  has  no  idea,"  said  Mr.  Cecil,  "  how  many  words  he 
uses  to  which  the  common  people  either  affix  no  meaning,  or 
a  false  one."  Luther  says,  "  we  ought  to  direct  ourselves  in 
preaching  according  to  the  condition  of  our  hearers ;  but  all 
preachers  commonly  fail  herein,  preaching  that  which  little 
edifieth  plain  simple  people."  He  says,  that  on  a  certain 
occasion  when  he  and  Melancthon  were  at  Marburg,  Bucer 
and  Zuinglius  came  there  and  preached  in  all  state  and 
curious  manner — as  if  to  bear  the  bell  away — as  if  to  say — 
behold  Luther  and  Melancthon,  what  learned  fellows  we  are." 
This  is  the  great  snare  to  the  souls  of  ministers.  They  wish 
to  be  regarded  somewhat  as  gods  come  down  in  the  likeness 
of  men,  but  they  should  remember  how  this  flattery  distressed 
Paul  and  Barnabas,  and  how,  because  it  pleased  Herod,  he 
was  devoured  of  worms.  An  eminent  divine  once  preached 
what  he  considered  a  great  sermon,  before  the  Lord  Mayor 
of  London,  but  on  coming  down  from  the  pulpit  a  poor  man 
pulled  him  by  the  sleeve  and  said,  "  Sir,  I  have  not  under- 
stood one  word  that  you  said."  What  poor  man  ever  said 
this  to  our  Lord  ?  A  lady  once  said,  that  some  preachers 
spoke  Latin  in  English.  St.  Paul  said,  "in  the  Church 
I  had  rather  speak  five  words  with  my  understanding,  that  by 
my  voice  I  might  teach  others  also,  than  ten  thousand  words 
in  an  unknown  tongue."  If.jt  be  entirely  against  the  letter 
of  the  law  of  the  Church  to  read  the  service  in  an  unknown 
tongue,  it  is  surely  against  the  spirit  of  it  to  preach  in  a  lan- 
guage unintelligible  to  the  plainest  people.  It  may  really 
be  said  of  some  preachers,  whose  sermons  are  above  their 
hearers,  as  St.  Paul  said  of  unknown  tongues,  "  So  likewise, 
except  ye  utter  with  the  tongue  words  easy  to  be  understood, 


LECTURE  XII.  137 

how  shall  it  be  known  what  is  spoken,  for  ye  shall  speak  unto 
the  air."    The  hearer  might  well  say  with  St.  Paul,  "  There- 
fore if  I  know  not  the  meaning  of  the  voice,  I  shall  be  to  him 
that  speaketh  a  barbarian,  and  he  that  speaketh  shall  be  a 
barbarian  unto  me."     And  as  St.  Paul  exhorted  those  who 
spake  in  unknown  tongues  in  proof  of  their   inspiration,  to 
pray  also  that  they  might  interpret,  so  indeed  might  we  ex- 
hort those  who  think  that  they  must  use  high  language  and 
scientific  allusions,  such  as  are  not  in  scripture,  that  they 
would  also  interpret,  or  explain  them,  for  the  benefit  of  the 
unlearned  and  the  young.     As  to  the  composition  of  sermons, 
Dr.  Doddridge  says,  "  I  am  not  without  my  fears  that  a  great 
deal  of  useful  time  is  lost  by  an  over  artful  composition  of 
sermons,  and  in  giving  them  such  a  polish  and  ornament  as 
does  not  conduce  to  their  usefulness,  nor  any  way  balance  the 
labor  bestowed  on  the  work.     If  we  do  not  diligently  watch 
over  our  hearts,  this  will  be  an  incense  offered  to  our  vanity, 
which  will  render  the  sacrifice  less  acceptable  to  God,  how- 
ever we  and  our  hearers  may  be  delighted  with  the  perfume. 
All  that  are  not  children  in  understanding,  know  that  there 
is  a  natural  and  manly  kind  of  eloquence,  arising  from  the 
deep  sense  of  the  subject  and  an  ardent  love  of  souls,  which 
is  of  all  others  the  most  to  be  desired  and  esteemed."     In 
order  to  be  really  understood,  not  only  our  general  style 
of  thought  and  expression  should  be  plain  and  strong,  but  we 
should  be  careful  to  avoid  all  words  not  easily  understood, 
as  one  word  may  obscure  a  whole  sentence,  and  that  sentence 
the  whole  argument.     Dean  Swift,  in  his  letter  to  a  young 
clergyman,  recommending  plain  words,  says,  "  I  believe  the 
method  observed  by  Lord  Falkland  in  some  of  his  writings 
would  not  be  an  ill  one  for  divines.     I  was  assured  by  an 
old  person  of  quality  who  knew  him  well,  that  when  he  doubted 
whether  a  word  was  intelligible  or  not,  he  used  to  consult 
one  of  his  lady's  chamber  maids — not  his  waiting  woman,  he 


138  LECTURES  ON  THE  PASTORAL  OFFICE. 

says,  for  it  is  possible  she  may  have  been  conversant  in 
romances — and  by  her  judgment  was  decided  whether  to 
receive  it  or  not."  The  Dean  adds  a  remark  worthy  of 
serious  consideration.  "  I  know  not  how  it  comes  to  pass, 
that  professors  in  most  arts  and  sciences  are  generally  the 
worst  qualified  to  explain  them  to  those  who  are  not  of  their 
tribe.  A  common  farmer  will  make  you  understand  in  three 
words  that  his  knee  is  out  of  place,  or  his  collar-bone  broken ; 
while  a  surgeon,  after  an  hundred  terms  of  art,  if  you  are  not 
a  scholar,  will  leave  you  to  seek  it." 

Although  we  may  not  choose  to  consult  a  servant  as  to 
the  choice  of  words  for  a  sermon,  one  thing  we  are  bound  to 
do — that  is,  have  reference  to  the  most  unlearned  part  of  our 
congregation,  and  not  use  words  which  we  have  reason  to 
believe  they  may  not  understand.  There  is  no  discourse  re- 
corded of  our  Lord,  says  the  Bishop  of  Winchester,  in  which 
we  are  not  reminded  of  the  truth  of  his  own  saying,  "  to  the 
poor  the  gospel  is  preached."  The  difficulty  of  imitating  our 
Saviour  in  this  respect  can  only  be  felt  by  those  who  have 
themselves  conversed  much  with  the  lower  classes.  Let  the 
preacher  question  them,  and  he  will  find,  that  if  he  would  be 
understood,  he  must  clothe  his  ideas  in  the  language  of  real 
life,  and  borrow  his  illustrations  from  images  familiar  to  his 
hearers.  The  Romish  Church  was  well  aware  of  this  secret, 
and  practised  it  with  corresponding  success.  "It  is  notor- 
ious," says  Le  Bas,  in  his  recent  life  of  Wickliffe,  "  that  the 
mendicant  orders,  at  their  first  institution,  were  the  most  popu- 
lar and  effective  preachers  of  their  day.  The  Franciscans, 
more  especially,  were  to  be  found  in  every  village,  and  by 
the  unwearied  assiduity  of  their  ministrations,  they  and  the 
Dominicans  at  one  time  nearly  monopolized  the  veneration  and 
obedience  of  the  populace  throughout  Christendom.  One 
great  secret  of  their  power  was  the.  practice  of  addressing  the 
people  in  a  familiar  style,  and  in  the  language  of  the  country." 


LECTURE  XII.  139 

Luther,  therefore,  well  said,  "  I  esteem  them  to  be  the  best 
preachers  who  teach  the  common  people  and  youth  most  plainly 
and  simply.  Christ  taught  the  people  by  plain  and  simple 
parables.  He  preached  of  tilling  ground,  of  mustard  seed, 
etc. — using  altogether  mean  and  simple  similitudes."  Matthew 
Henry,  or  his  biographer,  says,  "  Let  your  performances  be 
plain  and  scriptural.  Choose  for  your  pulpit  subjects  such  as 
are  plainest  and  most  scriptural,  and  endeavor  to  make  them 
plainer.  Be  serious  in  the  delivery.  Affect  not  fine  words, 
but  words  which  the  Holy  Ghost  teacheth — that  is,  sound 
speech  which  cannot  be  condemned.  Enticing  words  of  man's 
wisdom  debase  your  matter.  Gold  need  not  to  be  painted. 
Scripture  expressions  are  what  they  are  used  to,  and  will  be 
remembered.  Consider  the  lambs  of  your  flock.  You  must 
take  them  along  with  you.  Do  not  over-drive  them  by  being 
over-long  or  over-fine."  Legh  Richmond  once  received  the 
following  advice.  "Don't  use  terms  of  science.  The  people 
have  no  abstract  ideas  ;  they  cannot  understand  comparisons 
and  allusions  remote  from  their  habits.  Present  the  same 
idea  in  a  varied  form,  and  take  care  that  you  understand  the 
subject  yourself  If  you  be  intelligent,  you  will  be  intelligi- 
ble." Well  did  he  follow  that  advice,  and  truly  has  it  been 
said  of  him,  "  The  day  is  coming  when  the  authorship  of  the 
Dairyman's  Daughter  will  confer  a  reputation  of  higher  value, 
than  that  of  the  most  splendid  effort  of  genius — the  Iliad  and 
iEneid."  Although  great  plainness  of  style  is  perfectly  con- 
sistent with  neatness,  and  even  elegance  of  composition,  yet 
if  these  are  sometimes  wanting,  no  great  evil  may  follow. 
Some  little  roughnesses  and  abruptness  in  the  sermon  is  better 
than  too  much  smoothness.  A  perfectly  smooth  road  may 
put  the  traveller  to  sleep,  give  him  no  exercise,  do  his  health 
no  good.  So  with  sermons.  Polished  sentences  may  please 
the  ear,  but  holy  truths  only  affect  the  heart.  As  to  many 
congregations  in  the  land,  niceties  of  style  are  only  lost  upon 


140  LECTURES  ON  THE  PASTORAL  OFFICE. 

them.     In  regard  to  false  ornaments  and  long  words,  it  would 
be  well  to  remember  what  Pope  says — 

"  Such  labored  nothings  in  so  strange  a  style, 
Amaze  the  unlearned — make  the  learned  smile." 

To  the  foregoing  remarks  and  testimonies,  let  me  add  the 
two  following,  which  ought  to  have  great  weight.  "I  love  a 
serious  preacher,"  says  Fenelon,  "who  speaks  for  my  sake, 
not  his  own,  who  seeks  my  salvation,  not  his  own  glory.  He 
best  deserves  to  be  heard  who  uses  speech,  only  to  clothe  his 
own  thoughts,  and  his  thoughts  only  to  promote  truth  and  vir- 
tue. Nothing  is  more  despicable  than  a  professed  declaimer 
who  retails  his  discourses  as  a  quack  does  his  medicine." 
Bishop  Burnet  says,  "  That  is  not  the  best  sermon  which 
makes  people  go  away  talking  with  one  another  and  praising 
the  preacher,  but  that  which  makes  them  go  away  thoughtful 
and  serious,  and  hastening  to  be  alone." 

Experience  proves  the  truth  of  what  I  have  said  and  quoted 
on  the  subject  of  great  plainness.  In  England,  at  a  time  when 
sermonizing  was  perhaps  as  polished  and  elegant  as  well  could 
be,  religion  was  at  a  low  ebb.  At  that  time,  Wesley  and 
Whitfield  rose  up  and  thundered  away  at  the  courteous 
preachers  and  the  sleepy  congregations,  and  went  into  the 
highways  and  hedges  preaching  to  the  poor  laborers  and  col- 
liers in  a  language  that  they  could  understand,  and  in  a  man- 
ner which  showed  that  they  were  in  earnest.  And  if  numbers 
of  the  English  clergy  had  not  followed  the  example  of  their 
plain  and  zealous  preaching,  without  imitating  their  faults, 
there  would  have  been  scarce  a  church  left  to  us  in  that  land. 
Even  Dr.  Johnson,  than  whom  no  man  more  detested  rant 
and  cant,  said,  "  The  success  of  the  Methodists  is  owing  to 
their  expressing  themselves  in  a  plain  familiar  manner,  which 
is  the  way  to  do  good  to  the  common  people,  and  which 
clergymen  of  genius  and  learning  ought  to  do  from  a  principle 
of  duty,  when  it  is  suited  to  their  congregations  ;  a  practice  for 


LECTURE  XII.  141 

which  they  will  be  praised  by  men  of  sense."  He  also  added, 
"When  the  Scotch  clergy  give  up  their  homely  manner,  reli- 
gion will  decay  in  their  country" — a  prophecy  which  was  not 
long  after  realized. 

And  now  I  hope  that  you  will  not  so  misunderstand  me 
as  to  suppose  that  I  recommend  carelessness  of  style  or 
method :  that  will  soon  bring  a  minister  to  shame.  Any 
congregation  in  our  Church  will  soon  discover  that,  and  cease 
to  respect  the  minister.  I  hope,  also,  that  you  will  not  con- 
found vulgarity,  or  even  familiarity,  with  plainness  and  sim- 
plicity. Even  the  more  unlearned  will  eschew  the  former. 
As  to  the  latter,  simplicity  is  perfectly  consistent  with  a  dig- 
nified seriousness.  I  grant,  also,  that  some  allowance  must  be 
made  for  the  fact,  that  unfortunately  many  of  our  congrega- 
tions have  scarce  any  poor  belonging  to  them,  and  that  a  more 
refined  taste  prevails  in  them  than  should  be  gratified  if  they 
were  more  mixed.  Still,  as  a  general  rule,  the  style  which  is 
best  for  the  poor,  is  best  also  for  the  rich ;  and  how  can  we 
expect  to  draw  the  poor  into  our  Church  but  by  plain  and 
zealous  preaching  ?  Let  us  remember  that  in  a  southern 
country  the  slaves  are  the  poor  of  Christ's  flock,  and  that  it  is 
our  duty  to  try  and  bring  them  into  the  Church,  by  such 
preaching.  It  would  be  well  sometimes  to  address  them,  espe- 
cially in  the  presence  of  their  owners.  Would  you  know 
where  to  find  the  very  best  school  in  which  to  learn  the  art 
of  plain,  es;temporaneous  preaching,  let  me  advise  you  to  go 
to  the  cabin  of  the  negro,  and  open  God's  book,  and  explain  it 
to  him,  and  exhort  him  out  of  it.  Surely  you  cannot  use  un- 
intelligible words  in  speaking  to  such  poor,  ignorant  beings, 
who  look  to  you  for  instruction.* 


*  The  following  answer  to  the  inquiry,  how  far  Candidates  for  Orders  may  go 
in  the  use  of  exhortation,  and  explanation  of  Scripture  amongst  the  servants  and 
the  poor  who  are  destitute  of  ministerial  services,  was  written  at  the  request  of 
some  of  the  Students  of  the  Seminary. 


142  LECTURES  ON  THE  PASTORAL  OFFICE. 

ON  WRITTEN  AND  UNWRITTEN  SERMONS. 

On  no  subject  scarcely  do  men,  and  even  sects,  more  differ, 
or  are  more  positive,  and  sometimes  even  violent,  than  this. 
The  truth  will  turn  out  to  be,  that  some  individuals  had  better 

Candidates  for  Orders  beinj^  laymen,  it  may  help  to  determine  the  question 
proposed,  to  consider  wliat  is  allowable  to  all  laymen.  Fathers  and  mothers,  mas- 
ters and  mistresses,  are  surely  allowed,  and  bound,  to  instruct  their  children  and' 
servants  in  the  principles  of  religon.  In  order  to  this,  they  must  collect  them  to- 
gether sometimes  in  considerable  numbers,  and  not  only  read,  but  explain  the  Scrip- 
tures to  them,  and  exhort  them  to  believe  and  obey  the  same.  Sunday-school 
teachers,  even  those  who  are  quite  young,  instruct  their  classes,  explain  the  Scrip- 
tures, which  they  themselves  have  first  studied  in  a  Bible  class,  and  exhort  the 
children  to  keep  God's  word.  Superintendents  of  Sunday-schools,  who  are  gene- 
rally laymen,  add  to  this,  more  lengthy  exhortations  from  some  elevated  position, 
and  often  instruct  the  teachers  themselves.  Beside  this,  in  all  ages  of  the  Church, 
there  have  been  catechists,  unordained  persons,  appointed  to  instruct  the  young 
and  ignorant  in  the  facts  and  principles  of  Christianity,  using  as  a  guide  and  help 
certain  catechisms  containing  more  or  less  of  scripture  in  them.  These,  in  order  to 
fulfil  the  object  of  their  appointment,  must  always  deal  more  or  less  in  explanation 
and  exhortation  when  their  classes  are  collected,  which  must  sometimes  be  in  con- 
siderable numbers. 

Candidates  for  Orders  are  laymen  of  a  peculiar  character,  and  surely  not  less  to 
be  trusted  than  those  above  mentioned.  Most  of  them  have  previously  been  en- 
gaged as  Sunday-school  teachers,  and  still  act  as  such.  They  have  so  studied 
the  Scriptures  as  to  hope  that  they  have  become  wise  unto  their  own  salvation,  and 
not  only  this,  but  they  feel  solemnly  called  by  the  Holy  Spirit  to  the  work  of  the 
ministry.  Others  think  the  same  of  them,  and,  according  to  the  canons,  recom- 
mend them  "  as  possessing  such  qualifications  as  will  render  them  apt  and  meet 
to  exercise  the  ministry  to  tl)e  glory  of  God  and  the  edifying  of  the  Church."  In 
order,  however,  that  they  may  be  "  thoroughly  furnished  to  the  work ,"  they  en- 
gage in  a  course  of  studies,  either  at  a  theological  seminary,  or  under  some  bishop 
or  other  minister.  The  question  is,  shall  they,  thus  qualified  and  continually  im- 
proving, be  placed  below  ordinary  laymen,  by  being  deprived  during  their  candi- 
dateship,  of  the  privilege  of  instructing  the  poor,  the  ignorant,  and  the  destitute 
whom  Providence  may  cast  in  their  way;  or  may  they  not  profitably  to  themselves 
and  others,  without  invading  the  ministerial  office,  speak  a  word  of  exhortation  to 
servants  whose  masters  will  thank  them  for  it,  to  poor  white  persons  in  a  region  of 
country  destitute  of  ministerial  services,  m  the  suburbs  of  a  city,  or  in  a  jail,  hospi- 
tal, or  poor  house,  or  any  other  place  unvisited  by  the  ordained  preacher,  and  who, 
but  for  such  services,  would  receive  no  religious  instruction  or  exhortation.  Let  the 
appeal  be  made  to  Him  who  has  declared  "  He  will  have  mercy,  rather  than  sa- 
crifice." Such  are  the  services  which  have  ever  been  held  in  the  neighborhood  of 
the  Seminary,  with  the  approbation  of  the  Bishops  and  Professors.  If  at  any  time 
they  exceeded  their  bounds,  disapprobation  has  been  expressed,  and  the  error  cor- 


4 

# 


LECTURE  xn  143 

adopt  one,  and  some  the  other,  according  to  their  talents,  and 
the  character  of  those  to  whom  they  preach.  In  England, 
where  many  of  our  Episcopal  congregations  are  mostly  com- 
posed  of  the   poor — the   very   poor    sometimes — extempore 


rected.  Such  exercises  as  the  above  are  not  only  consistent  with  the  hberty  allow- 
ed heads  of  families,  and  Sunday-school  teachers,  but  are  not  forbidden,  either  by 
the  letter,  or  the  spirit  of  the  canon  concerning  lay-reading.  That  canon  was  de- 
signed, and  very  properly,  to  preserve  a  clear  distinction  between  one  preparing  for 
Orders,  and  those  in  Orders.  It  allows  the  candidate  to  read  certain  parts  of  the 
service,  and  a  homily  or  sermon  in  the  church,  but  he  must  not  wear  tlie  dress  of 
the  minister,  or  go  into  the  pulpit  or  deliver  his  own  sermon.  It  is  evident  that 
this  is  designed  for  the  public  church  and  regular  congregation  which  is  without  a 
minister  for  the  time  being,  and  not  for  any  private  house,  school-room,  jail,  poor- 
house,  etc. — where  some  poor  neglected  souls  may  be  gathered  together,  and  who 
may  sometimes  be  more  profitably  addressed  in  a  few  plain,  affectionate,  extem- 
pore exhprtations,  than  in  a  regular  sermon,  read  to  them  out  of  a  book.  Wo 
know  how  difficult  it  is  to  get  a  tolerable  Episcopal  congregation  together  to  hear  a 
lay-reader,  how  much  more  the  persons  alluded  to,  whose  prejudices  in  our  country 
are  so  strongly  set  against  anything  which  is  written  and  read. 

My  advice  therefore,  has  always  been,  that  the  young  men  at  the  Seminary  be 
ready  and  desirous  to  form  Sunday-schools  among  the  poor  and  destitute  around, 
to  collect  the  servants  together  whenever  an  opportunity  offers,  to  visit  the  abode!? 
of  suffering,  the  poor-house  and  the  hospital,  or  any  other  place  where  ministerial 
services  are  not  afforded,  and  there  exercise  themselves  beforehand,  as  far  as  the 
laws  of  the  Church  allow,  in  those  labors  of  love  which  it  will  be  their  duty  to  per- 
form more  abundantly,  when  ordaining  hands  shall  have  been  laid  upon  them ; 
and  if  they  do  not  take  delight  in  the  same,  it  should  lead  to  the  solemn  inquiry, 
whether  they  have  not  mistaken  their  calling. 

In  conclusion.  If  at  any  time  and  place,  persons  should  come  in  such  numbers 
and  of  such  character,  as  to  make  the  officiating  person  even  seem  to  wear  the 
ministerial  office,  he  should  not  only  take  all  pains  to  remove  such  impressions,  but 
feel  it  his  duty  to  invoke  the  aid  of  some  one  commissioned  to  preach  the  word  with 
all  authority,  and  administer  the  Holy  Sacraments.  By  so  doing,  he  will  show 
himself  desirous  to  comply  with  the  evident  design  of  the  Church,  to  establish  a 
marked  distinction  between  the  clergy  and  the  laity,  without  interfering  with  those 
rights  and  privileges  of  the  latter,  which  are  so  necessary  to  their  use'"ulness  as 
members  of  the  Church  of  God,  and  by  the  exercise  of  which  they  are  such  impor- 
tant auxiliaries  to  the  former. 

William  Meade, 
Bishop  of  the  P.  E.  C.  of  Virginia. 

P.  S.  I  need  not  add,  that  in  choosing  some  scriptures  from  which  to  exhort, 
the  good  sense,  as  well  as  piety  of  the  candidate,  will  select  the  plainest  and  most 
important  portions,  so  that  little  else  but  exhortation  will  be  required. 


144  LECTURES  ON  THE  PASTORAL  OFFICE. 

preaching  is  often  used  by  our  most  pious  ministers,  and  is 
felt  to  be  best.  In  our  country,  where  the  congregations  are 
more  uniformly  of  the  intelligent  order,  perhaps  written  dis- 
courses, well  read,  are  best,  being  most  instructive.  Where, 
however,  there  are  talents  for  extempore  delivery,  the  impres- 
sion is  generally  greater.  Where  persons  cannot  get  over  a 
close,  inanimate  way  of  reading,  let  them  by  all  means  try  and 
extemporize  ;  for  nothing  can  be  worse  than  bad  reading. 
Bishop  Burnet  recommended  and  practised  extempore  preach- 
ing. Bishop  Stillingfleet,  on  the  contrary,  complained, 
"  There  has  got  an  ill  habit  of  speaking  extempore,  and  a  loose 
and  careless  way  of  teaching,  in  the  pulpit,  which  is  easy  to 
the  preacher,  and  plausible  to  less  judicious  people."  Arch- 
bishop Seeker  discusses  the  question,  and  recommends  a  via 
media,  the  writing  sermons,  then  delivering  them  meitioriter ; 
but  says,  "  After  all,  every  man  has  his  proper  gift  of  God — 
one  after  this  manner,  another  after  that."  Campbell,  who 
wrote  so  well  on  rhetoric,  practised  extempore  preaching  for 
many  years ;  then  changed,  and  recommends  writing  and 
reading  sermons.  Baxter  says,  "  I  use  notes  as  much  as  any 
man  when  I  take  pains,  and  as  little  as  any  man  when  I  am 
lazy  or  busy,  and  have  not  time  to  prepare."  Mr.  Cecil's 
advice  was,  to  preach  extempore,  and  to  begin  at  once  :  "  Take 
at  once  the  ease  and  pliancy  of  youth  into  the  formation  of 
your  habit."  Mr.  Robinson,  an  eminent  minister  of  the 
Church,  recommended  very  cautious  steps :  "  Let  no  man 
attempt  to  preach  without  a  book  till  he  has  written  all  and 
the  whole  of  his  sermons  for  seven  years."  If  the  temptation 
to  neglect  preparation  be  great  to  the  extempore  speaker,  still 
it  must  be  confessed  that  the  advantage  in  the  delivery  is 
generally  very  great.  At  any  rate,  though  the  extempore 
method  be  not  adopted  in  the  pulpit,  the  ability  to  lecture  and 
exhort  in  other  places  is  of  great  importance,  and  should  be 
carefully  cultivated.     A  minister  will  lose  many  opportunities 


LECTURE  XII.  145 

for  usefulness  through  the  want  of  it.  And  even  when  a  dis- 
course is  written  and  read,  we  should  not  be  confined  to  it. 

"  But  never  to  your  words  be  so  enchained, 
As  to  repress  some  instantaneous  thought, 
That  may,  Hke  light'ning,  dart  upon  the  soul. 
And  blaze  in  strength  and  majesty  divine." 

It  is  sometimes  well  to  deliver  the  exordium  of  the  sermon 
without  reference  to  the  manuscript,  and  thereby  secure  the 
attention  of  the  audience.  The  application,  also,  (the  more 
animated  part,)  is  often  better  for  being  delivered  extempo- 
raneously. 

ON    THE    DELIVERY    OF    A    SERMON. 

But,  at  all  events,  try  and  learn  to  read  your  sermons 

naturally  and  feelingly,  and  be  not  tied  down  to  the  paper. 

While  you  are  looking  at  that,  the  people  are  looking  at  each 

other,  or  out  of  the  window,  or  are  asleep.     In  order  to  easy 

reading,  write  in  a  large  and  good  hand.     Dean  Swift  says,, 

"  Spend  half  a  crown  more  in  the  year  on  paper."     Dr.  Mason 

told  his  students  of  divinity  to  write  with  the  end  of  a  fence 

rail.     Read  over  your  sermons  often,  until  you  are  master  of 

them ;   but  beware  of  one  thing — when  you  read  over  your 

sermon  on  Saturday  evening,  do  not  say  to  yourself,  "  Here  I 

must  hold  up  my  fore-finger  with  a  significant   motion,  here 

my  right  hand  with  a  graceful  wave"  (Greswell).     If  you  study 

attitudes  in  this  way,  your  delivery  will  be  studied  and  formal, 

and  your  own  attention,  and  that  of  your  people,  will  be  drawn 

off  from  the  sermon  to  your  gestures.     Especially  are  gestures 

generally  out  of  place,  and  very  unbecoping,  when  speaking 

slowly.     The  right  hand  should  do  most  of  the  gesture ;  the 

left  should  seldom  or  ever  be  raised,  except  in  union  and 

sympathy  with  the  other.     Gestu/es  should  be  natural,  not 

violent.       Jumping  backwards   and   forwards   in    the  pulpit 

should   never   be    practised.       Some    one    happily    remarks, 

that  as    the   preacher   should    not   be   like    the   trunk  of  a 
10 


146  LECTURES  ON  THE  PASTORAL  OFFICE. 

tree,  immovable,  so  should  he  not  be  like  a  bough  of  it,  always 
in  motion.  The  eye,  next  to  the  voice,  should  be  the  chief 
instrument  of  effect,  but  this  cannot  be,  if  it  is  much  required 
by  the  manuscript.  We  should  be  able  to  turn  easily  and  na- 
turally to  any  part  of  the  audience.  Then  the  head  also  can 
do  its  part,  which  is  no  small  part.  As  to  the  voice,  let  all 
your  art  be  to  imitate  nature.  The  whole  art  of  oratory  con- 
sists in  observing  what  nature  does  when  unconstrained.  You 
should  address  yourself  to  your  audience  in  such  a  modest, 
respectful,  and  engaging  manner,  that  each  of  them  should 
think  you  are  speaking  to  him  in  particular.  Every  sort  of 
affected  tone  should  be  carefully  avoided.  Beware  how  you 
imitate  any  one,  as  to  voice  or  manner.  "Imitatores,  ser- 
vile pecus  !"*  Suppose  your  whole  auditory  to  be  but  one 
person,  and  that  you  were  speaking  to  him  in  your  parlor. 
Let  the  nature  of  your  subject  direct  the  modulation  of  your 
voice.  Be  cool  in  the  rational,  easy  in  the  familiar,  earnest  in 
the  persuasive,  warm  in  the  pathetic.  Every  passion  requires 
a  pronunciation  proper  to  itself  Let  your  voice  be  distinct 
and  deliberate,  and  give  every  word  its  full  sound.  Address 
yourself  chiefly  to  the  remotest  part  of  the  assembly,  then  of 
course  all  will  hear.  Sometimes  a  change  from  a  lower  to  a 
higher  key  of  the  voice  is  impressive,  provided  it  be  not  too 
great  and  sudden,  so  as  to  appear  studied  and  affected.  This 
is   what   Quintillian  calls,  "  ars  variandi,"  and  is  not  only  a 

*  The  propensity  to  imitation  is  very  strong  in  man,  and  ought  to  be  resisted. 
The  Gamaliel  under  whom  young  ministers  have  studied,  and  whom  they  admire, 
is  very  apt  to  be  imitated,  and  sometimes  perhaps  unconsciously.  Many  years 
since,  I  heard  three  ministers  preach,  and  perceived,  in  each  of  them,  a  singular 
habit  when  in  the  pulpit,  of  stretching  out  their  arms  somewhat  after  the  manner 
of  boxers  preparing  to  strike.  On  inquiry,  I  found  that  they  had  all  of  them  studied 
under  the  same  person,  and  that  their  master  and  model  was  given  to  this  same 
unbecoming  habit.  I  have  at  different  times  met  with  others,  and  these  not  a  few, 
who  have  most  servilely  copied  after  the  tones,  or  emphasis,  either  in  reading  the 
service  or  preaching,  or  in  private  conversation,  of  some  object  of  their  admiration. 
]^ut  this  always  subj^cte  to  ridicule  those  who  practice  it. 


LECTURE   XII.  147 

relief  to  the  preacher,  but  has  a  good  effect  on  the  hearer. 
Pauses  are  sometimes  very  impressive,  give  weight  to  a  good 
thought,  awaken  attention,  and  assist  both  preacher  and  hearer. 
As  a  help  to  right  tones  of  voice,  the  advice  of  Mr.  Greswell 
is  good.  "Do  not  think  of  yourself,  neither  of  your  subject 
chiefly.  Thinking  of  the  subject  may  help  to  acquire  varied 
tones  of  voice,  but  not  varied  expressions  of  countenance. 
Rather  think  of  the  persons  to  whom  you  are  speaking,  or  of 
your  subject  in  reference  to  them." 

ON  THE  LENGTH  OF  SERMONS. 

One  word  as  to  the  length  of  sermons.     It  was  a  sad  time 
in  our  Church,  of  which  Cowper  wrote,  when  the  preacher 

"  In  just  fifteen  minutes  huddled  up  the  work. 
And  with  a  well-bred  whisper  closed  ihe  scene." 

It  was  not  so  with  the  Reformers  and  older  divines  of  the 
English  Church,  when  the  hour-glass  was  the  measure,  and 
sometimes  a  se.cond  glass  was  run  out.  But  there  was  good 
reason  for  such  long  sermons  in  those  days.  The  scriptures 
were  not  so  abundant.  Many  could  not  read,  and  depended 
on  the  pulpit  and  desk  for  the  word.  Controversies  were  rife. 
Many  things  of  a  political  cast  were  introduced  into  the  pul- 
pit. When  Queen  Elizabeth  had  some  object  to  effect,  it  is 
said,  "she  always  tuned  the  pulpits."  When  such  length 
ceased  to  be  needed,  the  other  extreme  was  run  into.  Every 
thing  was  generalized  and  abridged.  "  Dum  brevis  esse  la- 
bor©, obscurus  fio,"  was  the  result  with  thousands  of  preach- 
ers. Moral  essays  drawn  out  of  religion,  instead  of  religion, 
became  the  order  of  the  day  ;  and  these  you  know  must  not  be 
long,  for  the  people  will  not  bear  length  in  such  things  as 
moral  essays.  It  is  only  a  faithful  scriptural  preacher  that 
can  venture  on  a  long  sermon,  unless  in  the  case  of  some  rare 
orator,  and  then  only  occasionally.  The  length  of  a  sermon 
should  depend  on  many  circumstances.     In  a  town  where  they 


148  LECTURES  ON  THE  PASTORAL  OPFfCE. 

are  frequent,  they  should  be  shorter,  and  may  often  be  di- 
vided with  advantage.  The  subject  should  regulate  the  length. 
An  argumentative,  explanatory,  historical,  or  controversial 
sermon,  may  be  much  longer  than  a  hortatory  one.  One  on 
the  deep  experience  of  the  soul  should  not  be  drawn  out  too 
far.  The  length  of  the  sermon  must  also  depend  upon  the 
voice,  style,  delivery  and  talents  of  the  preacher.  Some  men 
without  wearying  can  preach  much  longer  than  others.  If  it 
be  asked,  however,  to  specify  the  bounds,  I  should  say  in  our 
Church  and  country  from  half  an  hour  to  an  hour.  Never 
beyond  the  one,  nor  short  of  the  other.  Generally  between 
thirty  and  forty  minutes,  I  should  think  would  be  the  best  rule. 
But  how  are  we  to  decide  for  ourselves  ?  If  a  preacher  can- 
not learn  from  his  own  observation  upon  his  people,  let  him 
ask  some  faithful  judicious  friend  to  ascertain  and  tell  him  the 
honest  truth,  for  a  wearied  congregation  cannot  profit  by 
what  they  are  tired  of  hearing.  And  in  deciding  the  point, 
the  lambs  of  the  flock  should  not  be  forgotten  or  disregarded. 
But  as  to  one  thing,  make  up  your  mind  before  you  choose 
your  judicious  friend  and  ask  his  advice,  and  that  is,  to  take  it, 
and  follow  it,  and  not  through  vanity  think  that  your  sermons 
are  too  good  to  be  abridged.* 

*  The  speaker  is  liable  to  mistake  on  this  subject,  from  the  difference  between 
his  state  and  that  of  his  hearers.  He  is  delivering  the  result  of  his  labors,  and  to 
which  he  is  partial.  He  is  in  action,  and  incited  by  the  delivery,  and  deeply  inter- 
ested. They  are  in  a  passive  state,  in  an  easy  posture,  drowsy  perhaps,  and  finding 
it  hard  to  continue  their  attention.  Those  who  are  speaking,  whether  in  private  or 
public,  are  apt  to  forget  the  great  difference  between  themselves,  and  their  hearera  5 
they  wishing  to  go  on,  their  hearers  wishing  them  to  stop. 


LECTURE  XIII 


ON  THE  APPLICATION  OF  SERMONS. 

I  PROPOSE  in  this  lecture,  to  speak  of  the  application  of  ser- 
mons, showing  how  the  different  faculties  and  affections  of 
our  nature  should  be  addressed,  and  to  whom  the  application 
is  to  be  made.  And  first,  there  is  a  difference  of  opinion  and 
practice  as  to  the  part  of  the  sermon  in  which  the  application 
should  come.  Some  intersperse  various  short  applications 
throughout  the  discourse.  Others  reserve  it  all  for  the  close, 
and  sometimes  make  it  tedious,  as  people  are  then  most  apt 
to  be  weary. 

The  application  of  a  sermon  is  two-fold — to  the  heart,  un- 
derstanding andconscience,  and  to  the  life.  It  seeks  to  con- 
vince, persuade,  effect,  and  also  to  lead  to  holy  resolutions 
and  actions.  It  must  therefore  condemn  evil  actions,  and 
commend  good  ones,  condemn  wrong  principles,  and  recom- 
mend right  ones.  As  a  general  rule  we  should  recommend 
the  application  to  be  made  in  part,  at  least,  as  the  sermon 
progresses,  for  the  sake  of  variety,  and  to  keep  alive  the  at- 
tention, and  because  the  improvements  should  not  be  long  se- 
parated from  the  lesson.  When  all  these  reasonings  and 
statements  of  the  sermon  come  first  and  together,   and  the 


150  LECTURES  ON  THE  PASTORAL  OFFICE. 

feelings  and  conscience  are  unemployed,  the  attention  is  apt 
to  weary,  and  if  anything  be  lost  in  hearing,  the  subsequent 
application  loses  much  of  its  force,  whereas  short  applications 
of  the  different  parts,  sometimes  even  in  a  parenthesis,  help 
the  hearers  to  make  the  improvement.  Moreover,  to  reserve 
all  the  proper  improvement  to  the  last,  is  apt,  as  we  have  al- 
ready hinted,  to  make  it  tiresome.  All  high  emotions  are  of 
short  duration.  To  attempt  to  keep  them  long  in  exercise  is 
worse  than  useless.  Lengthened  narrative  and  reasoning, 
may  be  borne,  but  a  long  continued  exhortation  and  impas- 
sioned appeal  to  the  heart  and  conscience,  is  most  oppressive. 
It  is  like  too  much  rich,  sweet,  and  cloying  food  to  the  sto- 
mach. Some  pious  ministers  err,  by  making  the  whole  ser- 
mon highly  impassioned,  nothing  but  warning — entreaty — 
upbraiding — or  experimental  effusion.  This  may  do  for  a 
very  short  sermon,  now  and  then ;  but  all  the  faculties  and 
affections  should  have  their  due  portion  of  exercise.  As 
there  are  some  subjects  which  may  admit  of  the  whole  appli- 
cation being  reserved  to  the  last  with  advantage,  so  there  are 
some  minds  which  would  prefer  this  method  generally,  and 
there  are  some  preachers  who  can  manage  it  better  in  this 
way  than  the  other.  The  method  of  the  sacred  writers,  I 
think,  favors  the  former  plan,  being  more  irregular,  yet  more 
practical  and  devotional. 

HUMAN  NATURE  TO  BE  STUDIED. 

In  order  to  the  more  effecttial  application  of  divine  truth, 
and  the  more  moving  appeals  to  our  faculties  and  affections, 
human  nature  should  be  well  studied,  and  the  correspond- 
ence between  its  several  parts  and  the  different  truths  of  re- 
ligion should  be  correctly  understood.  He  who  made  us,  and 
knows  what  is  in  man,  is  the  author  of  our  blessed  religion, 
and  has  exactly  fitted  it  to  our  nature.  Now  in  the  human 
nature,  there  is    reason,  conscience,  will ;  there  is  the  love 


LECTURE  XIII.  151 

of  happiness ;  hatred  of  misery ;  there  is  hope  and  fear  as  to 
something  to  come  ;  there  is  a  capacity  of  love,  and  gratitude, 
and  penitence ;  there  is  a  sense  of  sin  and  shame ;  there  are 
also  certain  social  affections  capable  of  being  enlisted  in  the 
cause  of  religion.  Answering  to  all  these  things  in  man, 
there  are  in  the  gospel  great  principles  addressed  to  the  rea- 
son ;  solemn  appeals  to  the  conscience  and  will ;  there  are 
things  to  be  loved,  and  things  to  be  hated ;  things  to  be 
hoped  for,  and  things  to  be  feared  ;  blessed  promises  and 
awful  threatenings.  The  business  of  the  preacher  is  to  apply 
these  things ;  rightly  to  divide  the  words  of  truth  ;  giving  to 
each  his  portion  in  due  season.  In  this  respect  he  must  be  a 
wise  master-builder,  thoroughly  furnished  for  his  work,  so  as 
not  to  be  ashamed  of  it. 

There  may  be  a  very  faithful  declaration  of  the  whole 
counsel  of  God,  and  yet  for  want  of  this  knowledge  of  appli- 
cation and  appropriation,  it  may  be  much  less  efficacious.  In 
the  composition  of  a  sermon  therefore,  we  should  always  keep, 
as  it  were,  an  anatomy  of  the  inward  man  before  us,  and  of- 
ten look  at  it  and  remember  to  do  justice  to  its  several  parts. 
The  great  masters  of  oratory  in  this  world,  know  how  to  ad- 
dress themselves  to  the  different  passions  and  prejudices  of 
men,  and  make  use  of  all  attendant  circumstances  and  pass- 
ing events  so  as  to  gain  their  point.  Some  seem  to  have  the 
hearts,  minds,  and  all  that  is  in  their  hearers,  as  if  it  were  in 
their  own  hands,  to  carry  them  just  where  they  please.  Nor 
must  this  be  neglected  in  religion.  St.  Paul  did  not  neglect 
it.  See  the  effect  of  it  in  his  speeches  before  Felix  and 
Agrippa.  Especially  see  how  it  wrought  upon  the  Corin- 
thians, and  roused  into  action  every  principle  within  them. 
What  indignation,  what  fear,  what  vehement  desire,  what 
zeal,  what  revenge,  his  reproof  wrought  in  them  ?  A  minis- 
ter with  half  the  learninar,  half  the  logic,  half  the  imagination, 
half  the  use  of  language,  half  the  power  and  sweetness  of 


152  LECTURES  ON  THE  PASTORAL  OFFICE. 

voice  and  acceptableness  of  manner,  who  nevertheless  under- 
stands how,  and  takes  due  pains  to  address  himself  and  ser- 
mon to  human  nature  aright,  will  do  more  good,  than  another 
who  is  ignorant  or  negligent  of  this,  though  abounding  with 
the  above  mentioned  qualities.  "  The  God  of  Nature," 
says  Dr.  Watts,  "  has  furnished  mankind  with  those  powers 
which  we  call  passions  or  affections  of  the  heart,  in  order  to 
excite  the  will  with  superior  vigor  and  activity  to  avoid  the 
evil  and  pursue  the  good.  Upon  this  account  the  preacher 
must  learn  to  address  the  passions  in  a  proper  way,  and  I  can- 
not but  think  it  a  very  imperfect  character  of  a  Christian 
preacher,  that  he  reasons  well  upon  every  subject,  and  talks 
clearly  upon  his  text,  if  he  have  nothing  of  the  pathetic  in 
his  ministrations,  no  talent  at  all  to  strike  the  passions  of  the 
heart.  Awaken  your  spirit  therefore  in  composition,  contrive 
all  lively,  forcible  and  penetrating  forms  of  speech  to  make 
your  words  forcible  and  impressive  on  the  hearts  of  your  hear- 
ers, when  light  is  first  let  in  on  the  mind.  Practise  all  the 
awful  and  solemn  ways  of  addressing  the  conscience,  all  the 
soft  and  tender  influences  on  the  heart.  Try  all  methods 
to  rouse  and  awaken  the  cold,  the  sleepy,  the  stupid  race  of 
sinners.  Learn  all  the  language  of  holy  jealousy  and  terror 
to  affright  the  presumptuous ;  all  the  compassionate  and 
encouraging  manners  of  speaking,  to  comfort,  encourage,  and 
direct  the  awakened,  the  penitent,  the  willing,  and  the  humble  ; 
all  the  winning  and  engaging  modes  of  discourse,  and  expos- 
tulation, to  constrain  the  hearers  of  every  character  to  attend. 
Seek  this  happy  skill  of  reigning  and  triumphing  over  the 
hearts  of  an  assembly.  Persuade  them  with  power  to  love 
and  practice  all  the  important  duties  of  goodness,  in  opposi- 
tion to  the  flesh,  and  the  world,  and  the  devil.  Endeavor  to 
kindle  the  soul  to  zeal  in  the  holy  warfare,  and  to  make  it 
bravely  victorious  over  all  the  enemies  of  its  salvation." 


LECTURE  XIII.  153 

SUCH  PASSAGES  TO  BE  SOUGHT  FOR  IN  THE  SCRIPTURES  AND  OTHER 

BOOKS. 

In  order  to  success  in  addressing  the  heart  it  would  be 
well  in  our  reading  of  scripture,  sermons,  and  other  books,  to 
mark  and  copy  such  passages  as  are  most  touching,  impres- 
sive and  convincing,  for  frequent  use.  The  scriptures,  of 
all  books  are  the  most  pathetic,  most  practical ;  their  language 
being  the  most  apt  to  enter  the  heart.  What  can  compare 
with  the  history  of  Joseph  and  his  brethren,  the  offering  of 
Isaac,  the  history  of  Ruth,  of  David,  Saul  and  Jonathan,  of 
Nathan's  parable,  of  Daniel  in  the  court  of  Darius  and  in  the 
lion's  den,  of  Esther  and  Mordecai,  but  especially  the  para- 
bles, miracles,  and  the  evangelical  narrative  of  the  sufferings 
and  death  of  our  Lord.  If  anything  in  the  way  of  narrative 
can  touch  and  move  the  heart  of  man,  it  must  be  there.  How 
promptly  do  they  affect  the  hearts  of  children.  These  things 
were  intended  as  examples  to  us. 

THE  HOUSE  OP  MOURNING   FURNISHES  PATHETIC  APPEALS. 

There  are  also  many  pathetic  and  distressing  things  in 
this  life  ;  many  houses  of  mourning ;  many  sorrows  to  man  ; 
and  the  minister  above  all  men  should  know  by  his  own  ex- 
perience, that  it  is  "  better  to  go  to  the  house  of  mourning, 
than  to  the  house  of  feasting."  He  should  be  ever  looking 
out  for  the  "mollia  tempora  fandi,"  and  use  them  most  dili- 
gently and  pathetically.  More  can  be  done  with  the  human 
heart  in  a  few  moments  of  deep  affliction,  than  in  years  of 
prosperity.  Then  the  heart  is  soft  and  receives  the  seed 
which  soon  vegetates  and  springs  up.  At  other  times  it  is  as 
the  way  side,  or  the  rock.  A  proper  reference  at  other  times, 
to  the  death  of  friends,  children,  parents,  husbands,  wives,  to 
the  danger  of  an  eternal  separation,  to  death-bed  warnings 
and  entreaties,  is  very  effective.  God  has  implanted  these 
tender  affections  in  our  hearts  for  purposes  far  more  impor- 


154  LECTURES  ON  THE  PASTORAL  OFFICE. 

tant  than  mere  earthly  happiness,  and  they  should  be  used 
for  those  higher  purposes.  But  then  they  should  be  used  with 
great  wisdom,  and  not  too  often ;  lest  it  become  mere  profes- 
sional art  in  the  preacher,  and  expose  him  to  ridicule,  and 
lose  its  effect  on  the  hearer ;  and  lest,  as  is  too  often  the  case, 
mere  natural  emotions  be  substituted  for  religion.  On  this 
account,  as  well  as  for  reasons  already  stated,  funeral  sermons 
should  be  but  seldom  delivered,  and  then  with  great  care  and 
wisdom.  "  The  eye  weepeth  on  every  occasion,"  saith  Solo- 
mon. There  is  a  fact  set  forth  in  these  words  fraught  with 
much  meaning.  We  must  not  measure  the  effect  of  our 
sermons  by  the  tears  drawn  forth  at  some  pathetic  appeal,  for 
the  same  eye  was,  perhaps,  weeping  over  the  unreal  scenes 
of  some  irreligious  novel  the  over-night,  while  some  object  of 
real  distress  was  permitted  to  remain  unpitied  and  unassisted 
in  the  nearest  hovel. 

In  endeavoring  to  move  the  affections  we  should  beware 

of  one  great  error.     We  must  distinguish  between  describing 

right  feelings,  exhorting  to  them,  upbraiding  our  hearts  for 

not  thus  feeling,  and  the  best  methods  of  leading  them  to  feel. 

The  picture  and  the  living  original  are  different  things.    The 

one  is  cold  and  lifeless,  though  still,  perhaps,  beautiful  and 

correct,  while  the  other  is  warm,  animated  and  animating. 

We  must  try  as  much  as  possible  and  bring  the  reality  before 

the  hearts  of  our  hearers,  and  bring  it  so  near,  and  in  such  a 

form,  as  to  move  them.     A  poor  suffering  fellow-being,  seen 

and  heard  by  us,  will  move  the  heart  far  more  than  the  most 

eloquent  appeals  in  behalf  of  charity.     The  best  appeals  are 

those   which   describe  objects   of  distress.     "  Better,"    says 

Solomon,  "  in  the  day  of  our  calamity  is  a  friend  that  is  near, 

than  a  brother  afar  off."     We  may  write  to  him  that  is  afar 

off,  and  tell  him  o/  our  wants,  but  the  neighbor  sees   and 

knows  them.     The  sight  and  tears  of  a  client  are  often  of 

more  avail  than  all  the  eloquence  of  the  advocate. 


LECTURE  XIII.  155 

Among  the  means  of  placing  religion  before  the  very  heart, 
so  as  to  take  hold  of  it,  you  will  do  well  to  treasure  up  for  use 
affecting  incidents  in  the  lives  of  pious  persons  ;  circumstances 
leading  to  their  conversion ;  awful  instances  of  sin  ;  wretched 
death-bed  scenes,  as  well  as  happy  ones.  Mr.  Fletcher,  having 
married  a  certain  person,  and  being  about  to  make  the  accus- 
tomed entry,  said,  "Well,  William,  you  have  had  your  name 
entered  into  our  register  once  before  this."  "  Yes,  sir,"  he 
replied  ;  "  at  my  baptism."  "  And  now  your  name  must  be 
entered  a  second  time.  You  have,  no  doubt,  thought  much 
about  your  present  step,  and  made  proper  preparations  for  it 
in  many  different  ways  ?"  "Yes,  sir."  "  Recollect,  William, 
that  a  third  entry  df  your  name — the  register  of  your  burial — 
will,  sooner  or  later,  take  place.  Think,  then,  about  death, 
and  make  preparations  for  that  also,  lest  it  overtake  you  as  a 
thief  in  the  night."  This  and  other  things  said  produced  an 
effect  on  his  heart  and  life,  of  which  he  ever  after  spoke  with 
pleasure.  Let  me  add,  that  well-chosen  pieces  of  sacred  poetry 
from  Milton,  Young,  Cowper,  and  from  the  best  hymns,  not 
too  long  nor  too  often  introduced,  have  a  very  happy  effect  in 
rivetting  some  truth  on  the  heart,  and  fixing  it  on  the  memory 
for  future  use.  Shakespeare,  Byron,  Scott,  and  such  like,  may 
be  left  to  other  orators. 

There  is  yet  one  other  remark  I  would  make  as  to  the  ap- 
plication of  sermons,  and  that  is  to  recommend  the  kind  which 
Bishop  Taylor  adopts  in  his  work  on  Holy  Living,  a  set  of 
I'esolutions  at  the  close  of  the  sermon,  drawn  from  it,  and  to 
be  put  in  practice.  Occasionally,  this  is  the  very  best  of  im- 
provements. 

APPLICATION    OP    SERMONS    TO    THE    UNCONVERTED. 

I  shall  devote  the  remainder  of  this  lecture  to  the  con- 
sideration of  a  question  of  no  slight  importance  to  a  minister, 
and  on  which  it  behoves  him  to  come  to  some  positive  deci- 


156  LECTURES  ON  THE  PASTORAL  OFFICE. 

sion,  and  to  act  with  energy.  I  mean  the  application  of  our 
sermons  to  the  unconverted.  Are  we,  as  some  think,  merely 
to  set  forth,  in  their  hearing,  the  method  of  salvation  by  the 
gospel,  and  leave  it  to  God  to  make  the  application ;  or  are 
we  earnestly  and  affectionately  to  press  them  to  accept  it  ? 
I  know  not  how  I  can  more  effectually  urge  the  latter  method 
than  by  presenting  the  views  of  the  pious,  the  evangelical 
Mr.  Newton,  whose  adoption  of  the  Calvinistic  system  gene- 
rally will  add  force  to  his  opinion.  "  If,"  he  says,  "  we  were 
to  decide  to  which  of  these  different  methods  of  preaching  the 
preference  is  due,  by  the  discernible  effects  of  each,  it  will 
perhaps  appear  in  fact,  without  making  any  invidious  com- 
parisons, that  those  ministers  whom  the  Lord  has  honored 
with  the  greatest  success  in  awakening  and  converting  souls, 
have  generally  been  led  to  adopt  the  more  popular  way  of 
exhortation  or  address ;  while  they  who  have  been  careful  to 
avoid  any  direct  application  to  sinners,  as  unnecessary  and 
improper,  if  they  have  not  been  altogether  without  seals  to 
their  ministry,  yet  their  labors  have  been  more  owned  in 
building  up  those  who  have  already  received  the  knowledge 
of  the  truth,  than  in  adding  to  their  number.  Now,  as  he  that 
winneth  souls  is  wise,  and  as  every  faithful  laborer  has  a  warm 
desire  of  being  instrumental  in  raising  the  dead  in  sin  to  a  life 
of  righteousness,  this  seems  a  presumptive  argument,  at  least, 
in  favor  of  those  who,  besides  stating  the  doctrines  of  the 
gospel,  endeavor,  by  earnest  persuasions  and  expostulation,  to 
impress  them  upon  the  hearts  of  their  hearers,  and  entreat  and 
warn  them  to  consider  '  how  they  shall  escape,  if  they  neglect 
so  great  salvation ;'  for  it  is  not  easy  to  conceive  that  the 
Lord  should  most  signally  bear  testimony  in  favor  of  that 
mode  of  teaching  which-is  least  consistent  with  the  truth  and 
with  itself."  Mr.  Newton  then  shows  that  we  have  the  example 
of  our  Lord  himself,  who  often  addressed  the  multitude,  and 
that  the  apostles  copied  after  His  example ;  St.  Peter  exhort- 


LECTURE  XIII.  157 

ing  even  Simon  Magus,  when  in  the  gall  of  bitterness  and 
bond  of  iniquity,  to  "  repent  and  pray,  if  perhaps  the  thought 
of  his  heart  might  be  forgiven  him,"  In  answer  to  the  objec- 
tion, that  repentance  and  faith  are  spiritual  acts,  for  the  per- 
formance of  which  a  principle  of  spiritual  life  is  absolutely 
necessary,  and  that,  therefore,  to  exhort  an  unregenerate  sin- 
ner to  repent  or  believe  must  be  as  vain  and  fruitless  as  to  call 
a  dead  person  out  of  his  grave,  he  well  replies,  "  That  we  might 
cheerfully  and  confidently  undertake  to  call  even  the  dead  out 
of  their  graves,  if  we  had  the  command  and  promise  of  God 
for  our  warrant  in  the  attempt,  for  then  we  might  expect  that 
His  power  would  accompany  our  word."  The  deplorable 
state  of  many  of  our  hearers  may  often  remind  us  of  the  Lord's 
question  to  the  prophet,  "  Can  these  dry  bones  live  ?"  Our 
resource,  like  that  of  the  prophet,  is  entirely  in  the  sovereignty, 
the  grace  and  power  of  our  Lord.  "  O  Lord,  thou  knowest." 
Impossible  it  is  to  us,  but  easy  to  thee,  to  raise  them  up  to 
life ;  therefore,  we  renounce  our  own  reasonings  ;  and  though 
we  see  that  they  are  dead,  we  call  upon  them  at  thy  bidding, 
as  if  they  were  alive,  and  say,  "  O  ye  dry  bones,  hear  the  word 
of  the  Lord."  The  means  is  our  part ;  the  work  is  thine  :  to 
thee  be  all  the  praise.  The  dry  bones  could  not  hear  the  pro- 
phet, but  while  he  spoke  the  Lord  caused  breath  to  enter  into 
them,  and  they  lived ;  but  the  word  was  spoken  to  them  con- 
sidered as  "  dry  and  dead."  "  Should  we,"  he  says,  "  admit 
that  an  unconverted  person  is  not  a  proper  subject  for  minis- 
terial exhortation,  because  he  has  no  power  of  himself  to 
comply,  the  just  consequence  of  this  position  would  extend  too 
far,  even  to  prove  the  impropriety  of  all  exhortation ;  for, 
when  we  invite  the  weary  and  heavy  laden  to  come  to  Jesus, 
that  they  may  find  rest;  when  we  call  upon  backsliders  to 
remember  from  whence  they  are  fellen,  to  repent  and  do  their 
first  works  ;  yea,  when  we  exhort  believers  to  walk  worthy  of 
God,  who  has  called  them  into  His  kingdom  and  glory  ;  in  each 


158  LECTURES  ON  THE  PASTORAL  OFFICE. 

of  these  cases,  we  press  them  to  acts  for  which  they  have  no 
inherent  power  of  their  own  ;  and  unless  the  Lord,  the  Spirit, 
is  pleased  to  apply  the  word  to  their  hearts,  we  do  but  speak 
unto  the  air.  Our  endeavors  can  have  no  more  effect  in  these 
instances  than  if  we  were  to  say  to  a  dead  body,  '  arise  and 
walk.'  An  exertion  of  Divine  power  is  no  less  necessary  to 
the  healing  of  a  wounded,  than  to  the  breaking  of  a  hard  heart ; 
and  only  He  who  has  begun  the  good  work  of  grace  is  able 
either  to  revive  or  maintain  it.  Though  sinners  are  destitute 
of  spiritual  life,  they  are  not,  therefore,  mere  machines  :  they 
have  a  power  to  do  many  things,  which  they  are  called  upon 
to  exert ;  they  are  capable  of  considering  their  ways ;  they 
know  that  they  are  mortal,  and  the  bulk  of  them  are  persuaded 
in  their  consciences,  that,  after  death,  there  is  an  appointed 
judgment ;  they  are  not  under  any  unavoidable  necessity  of 
living  in  known  and  gross  sins ;  and  that  they  do  so,  is  not 
for  want  of  power,  but  of  will.  The  most  profane  swearer 
can  refrain  from  his  oaths,  while  in  the  presence  of  a  person 
whom  he  fears,  and  to  whom  he  knows  it  would  be  displeasing. 
Let  a  drunkard  see  poison  put  into  his  liquor,  and  it  may  stand 
by  him  untasted  from  morning  till  evening.  They  have  a 
power,  likewise,  of  attending  upon  the  means  of  grace ;  and 
though  the  Lord  only  can  give  them  true  faith  and  evangelical 
repentance,  there  seems  no  impropriety  in  inviting,  upon  the 
ground  of  the  gospel  promises,  to  seek  to  Him  who  is  exalted 
to  bestow  these  blessings,  and  is  able  to  do  for  them  what  they 
cannot  do  for  themselves,  and  who  has  said,  '  Him  that  cometh 
unto  me  I  will  in  no  wise  cast  out.'  We  should  undoubtedly 
endeavor  to  maintain  a  consistency  in  our  preaching ;  but 
unless  we  endeavor  to  keep  the  plan  and  mani^er  of  the  scrip- 
ture constantly  in  view,  and  attend  to  every  part  of  it,  a 
design  of  consistency  may  fetter  our  sentiments,  and  greatly 
preclude  our  usefulness.  We  need  not  wish  to  be  more  con- 
sistent than  the  inspired  writers,  nor  be  afraid  of  speaking  as 


LECTURE  XIII.  159 

they  have  spoken  before  us.  We  may  easily  perplex  ourselves 
and  our  hearers  by  nice  reasonings  on  the  pature  of  human 
ability  and  the  Divine  agency  on  the  hearts  of  men,  but  such 
disquisitions  are  better  avoided.  We  shall,  perhaps,  never 
have  full  satisfaction  on  these  subjects  till  we  arrive  at  the 
world  of  light.  In  the  meantime,  the  path  of  duty — the  good 
old  way — is  plain  before  us.  If,  when  you  are  in  the  pulpit, 
the  Lord  favors  you  with  a  lively  sense  of  the  greatness  of 
the  trust,  and  the  worth  of  souls  committed  to  your  charge, 
and  fills  your  heart  with  His  constraining  love,  many  little 
curious  distinctions  which  amused  you  at  other  times  will 
be  forgotten ;  your  soul  will  go  forth  with  your  words ;  and 
while  your  bowels  yearn  over  poor  sinners,  you  will  not 
hesitate  a  moment  whether  you  ought  to  warn  them  of  their 
danger  or  not."  To  this  valuable  testimony  of  Mr.  Newton 
I  shall  add,  that  the  great  champion  of  free  grace,  Dr.  Owen, 
has  a  very  solemn  address  to  sinners,  whose  running  title  is, 
Exhortations  unto  Believing  ;  and  that  the  sentiments  of  Mr. 
Scott,  the  commentator,  are  the  same  with  those  of  Mr. 
Newton. 


LECTURE  XIV. 


ON  THE  DELIVERY  OF  A  SERMON,  AND  THE  READING 
OF  THE  SERVICE  IN  A  RIGHT  SPIRIT,  SO  AS  TO  EDL 
FY  THE  HEARERS  AND  AID  THE  WORSHIPPERS. 

In  the  present  lecture  I  shall  speak  of  the  delivery  of  a  ser- 
mon, and  the  reading  of  our  excellent  service.  I  do  not  mean, 
however,  to  say,  as  it  is  reported  the  great  Athenian  orator 
did,  that  delivery  is  the  first,  second,  and  third  requisite  for 
oratory,  for  I  do  not  believe  it,  and  perhaps  he  never  said  it. 
I  am  about  to  treat  the  subject  very  differently  from  what  a 
mere  rhetorician  would  do.  I  have  already,  in  the  close  of 
a  previous  lecture,  said  nearly  all  I  have  to  say  as  to  the  use 
of  the  voice  and  limbs  in  preaching.  What  I  am  now  about 
to  say,  has  reference  chiefly  to  the  right  preparation  of  the 
heart  and  mind.  I  speak  of  the  body  only  as  far  as  that  is 
necessary  to  the  performance  of  pulpit  duties. 

It  is  said  of  Pericles,  the  celebrated  Athenian  orator,  states- 
man, and  genera],  that  he  never  mounted  the  rostrum  to 
address  his  fellow-citizens,  without  first  imploring  the  assis- 
tance of  the  gods.  Can  that  be  said  of  every  Christian 
before  ascending  the  pulpit  to  speak  on  subjects  of  infinitely 
greater  importance  ?     It  is  said  of  the  great,  the  intrepid  Lu- 


LECTURE  XIV. 


l«i 


ther,  that  he  often  declared  he  never  could  rise  in  the  pulpit 
without  great  fear,  and  that  to   the  latest  period  of  his  life. 
How  many  unworthy  to  loose  the  latchet  of  his  shoe,  enter  it 
with  carelessness !     St.  Paul  begged  all  the  saints  to  pray  for 
him,  that  he  might  open  his  mouth  boldly,  to  speak  as  he  ought 
to  speak.     Our  Lord  himself  entered  on  his  works  with  prayer 
— spending  a  whole  night  in  prayer  before  sending  forth  His 
apostles.     How  necessary  that  we  should  pray  for  ourselves 
most  mightily,  when  about  to  engage  in  this  great  work.  Per- 
haps you  may  say,  if  all  due  use  of  prayer  has  been  made  in 
the  preparation  of  the  sermon,  little  else  can  be  needful.  Very 
far  from  it.     Some  of  you  probably  will  adopt  the  method  of 
extemporaneous  preaching,  and  you  will  then  have  great  need 
of  every  help  which  can  be  obtained  of  heaven,  in  order  to  a 
ready  utterance  and  impressive  delivery.     Then  will  you  un- 
derstand and  feel  the  meaning  of  the  prayer  put  into  our  mouth 
by  the  Office  of  Institution :  "  Fill  my  memory,  oh  God,  with 
the  words  of  Thy  law  ;  enlighten  my  understanding  with  the 
illumination  of  the  Holy  Ghost,  in  preaching  give  me  a  readi- 
ness of  thought  and  expression  suitable  to  the  clearness  and 
excellency  of  Thy  holy  word."     Without  expecting  that  mi- 
raculous inspiration  promised  and  given  to  His  disciples  oa 
certain  occasions,  we  may,  after  diligent  preparation  on  our 
part,  and  in   answer  to  humble  prayer,  look  for  divine  assis- 
tance when  standing  between  heaven  and  earth,  as  a  messen- 
ger of  God  to  man. 

"  When  the  time  for  the  delivery  of  his  discourse  draws 
near,"  says  Erasmus,  "  let  the  preacher  profoundly  and  ear- 
nestly devote  himself  to  importunate  entreaty  and  supplica- 
tion, and  let  him  ask  wisdom,  utterance,  and  succsss,  from 
Him  who  makes  even  the  tongues  of  infants  eloquent.  It 
would  seem  almost  incredible  how  great  is  the  light — the  vigor 
— the  strength — and  the  cheerfulness  which  from  this  pious 

exercise  accrue  not  only  to  the  preacher,  but  also  to  every 
11 


162  LECTURES  ON  THE  PASTORAL  OFFICE. 

man,  when  he  is  about  at  any  time  to  engage  in  the  perform- 
ance of  difficult  and  important  duties."  In  another  place,  he 
says,  "  When  a  man  speaks  as  in  the  sight  of  God,  with  an 
open  heaven,  with  Christ  and  His  angels  before  him,  he  catches 
the  true  prophetic  fire  ;  he  preaches  a  present  salvation  from 
a  present  Saviour ;  the  Spirit  of  glory  and  grace  descends,  and 
the  flame  communicates  to  his  auditory  and  accompanies  them 
to  their  houses.  This  is  the  celestial  science  of  the  sanctuary, 
not  to  be  taught  in  schools,  nor  learned  in  books." 

But  let  it  not  be  supposed  that  if  we  only  read  our  sermons 
there  cannot  be  so  much  need  of  prayer  for  divine  assistance. 
I  hope  that  none  of  you  will  ever  be  so  tied  down  to  your 
sermons  as  not  to  vary  from  your  manuscript  occasionally, 
and  introduce  some  thought,  or  illustration,  or  appeal,  which 
may  be  suggested  to  the  mind  by  the  good  Spirit  of  God. 
But  even  should  you  fear  to  trust  yourselves  to  an  extra 
thought  or  an  earnest  unwritten  application  of  the  sermon,  or 
to  more  private  exhortations  and  lectures  ;  should  you  confine 
yourselves  entirely  to  what  is  precomposed,  do  not  for  a  moment 
suppose,  that  the  effect  of  its  delivery  may  not  be  very  much 
increased  by  the  state  of  your  heart  under  the  animation  of 
God's  Spirit.  There  is  a  most  wonderful  difference  between 
the  same  discourse  delivered  in  a  spirit  of  love  and  holy  zeal, 
the  result  of  prayer,  and  in  a  cold  and  prayerless  spirit.  The 
countenance,  the  voice,  the  manner,  all  will  differ,  and  the 
people  will  melt  under  the  one,  and  freeze  under  the  other — 
be  wide  awake  under  the  one,  and  fast  asleep  under  the  other. 
One  of  the  most  pathetic  preachers  I  ever  heard,  read  very 
closely,  never  varied  from  his  sermon ;  but  then,  his  sermon 
was  written  from  his  heart,  which  was  a  very  tender  one,  and 
was  delivered  from  his  heart,  through  a  voice  of  sympathetic 
tenderness,  speaking  in  words  of  love. 

Dr.  Miller,  who  I  believe  always  writes  and  reads  his  ser- 
mons, in  his  advice  to  a  young  man  says,  "  Be  assured  that 


LECTURE  XIV.  163 

after  all  the  rules  and  instructions  which  have  been  given  on 
pulpit  eloquence,  and  which  in  their  place,  have  great  value — 
that  which  outweighs  them  all,  is  that  you  go  to  the  sanctu- 
ary with  your  heart  full  of  your  subject — warmed  with  a  love 
to  your  Master,  and  to  immortal  souls — remembering  too, 
that  the  eye  of  that  Master  is  upon  you,  and  that  for  the  ser- 
mon you  are  about  to  deliver,  you  must  soon  give  an  account 
before  the  judgment  seat."  "  Preaching,"  says  Mr.  Baxter, 
"is  a  work  which  requires  greater  skill,  and  especially  great- 
er life  and  zeal,  than  most  of  us  commonly  bring  to  it.  It  is 
no  trifling  matter  to  stand  up  in  the  face  of  a  congregation 
and  deliver  a  message  of  salvation  or  damnation,  as  from  the 
living  God,  in  the  name  of  the  Redeemer.  It  is  no  easy  thing 
to  speak  so  plainly  that  the  most  ignorant  may  understand 
us — so  seriously  that  the  deadest  heart  may  feel — so  convinc- 
ingly that  contradicting  cavillers  maybe  silenced.  Certain- 
ly if  our  hearts  were  set  upon  the  work  of  the  Lord  as  they 
ought  to  be,  it  would  be  done  more  vigorously  than  by  most 
of  us  it  is.  Alas,  how  few  ministers  preach  with  all  their 
might,  and  speak  about  everlasting  joys  and  torments  in  such 
a  manner  as  to  make  men  believe  that  they  are  in  good  ear- 
nest. It  would  make  a  man's  heart  ache  to  see  a  number  of 
dead  and  drowsy  sinners  sit  under  a  minister  without  hearing 
a  word  that  is  likely  to  quicken  or  awaken  them.  The  blow 
often  falls  so  light,  that  hard-hearted  persons  cannot  feel  it. 
Few  ministers  will  so  much  as  exert  their  voice,  and  stir 
themselves  up  to  an  earnest  delivery.  Or,  if  they  speak  loud- 
ly and  earnestly,  oftentimes  they  do  not  answer  it  with  ear- 
nestness of  matter,  and  then  their  voice  will  do  but  little 
good.  The  people  will  consider  it  as  mere  bawling,  if  the 
matter  do  not  correspond.  On  the  other  hand,  to  hear  what 
excellent  subjects  some  ministers  treat  of,  who  yet  let  them 
die  in  their  hands  for  want  of  a  close  and  lively  application — 
what  fit  matter  have  they  for  convincing  sinners  and  what 
little  use  do  they  make  of  it." 


164  LECTURES  ON  THE  PASTORAL  OFFICE. 

LORD  Chatham's  method  of  stirring  himself  up. 

With  a  view  to  stimulate  yourselves  to  becoming  zeal  and 
fire  in  the  pulpit,  let  me  mention  a  method,  which  constituted 
as  human  nature  is,  susceptible  of  lively  impressions  from  well 
chosen  words  and  thoughts,  has  been  used  with  advantage  by 
the  orator  of  this  world,  as  well  as  the  preacher. 

It  is  told  of  Lord  Chatham,  one  of  the  boldest  and  most 
impressive  of  English  orators,  that  when  he  had  some  impor- 
tant subject  on  hand,  and  wished  to  make  a  mighty  effort  of 
mind,  he  would  read  some  of  the  boldest  flights  of  Isaiah, 
thinking  them  well  calculated  to  elevate  his  mind,  and  raise 
noble  thoughts  within  him.  And  where  shall  the  Christian 
orator  find  such  models  of  eloquence  ancksuch  powerful  mo- 
tives to  eloquence,  as  in  the  sacred  writings.  Let  the  Christ- 
ian minister  have  at  hand,  a  selection  of  some  of  those  many 
passages  which  are  big  with  hope  and  fear,  promise  and  threat 
to  himself — of  tenderness  and  compassion,  yet  still  of  holy  ter- 
ror to  the  sinner ;  let  him  often  read  them  of  a  Sabbath  morn- 
ing as  a  stimulant  to  his  languid  zeal,  and  try  and  stir  him- 
self to  something  of  the  Saviour's  anxiety  for  lost  sinners. 

Nor  need  we  despise*  even  some  awakening  and  eloquent 
appeals  from  our  fellow-beings,  to  whom  God  has  given  more 
of  the  spirit  of  holy  zeal  than  to  others.  The  best  passage  I 
know  of  for^this  purpose  is  from  a  work  already  commended 
to  your  notice,  (Baxter's  Reformed  Pastor.)  I  cannot  do  bet- 
ter than  to  transcribe  and  read  it  to  you,  advising  that  you 
often  read  it  on  a  Sabbath  morning. 

"O  brethren,  if  we  did  but  know  what  it  is  for  a  soul  to 
pass  out  of  the  flesh,  to  go  before  a  righteous  God,  and  enter 
on  a  state  of  unchangeable  joy  or  torment,  and  with  what 
amazing  thoughts  dying  men  apprehend  these  things,  how  dif- 
ferently would  such  things  be  discoursed  of.  I  know  not 
what  others  may  think  of  them,  but  for  my  own  part  I  am 
ashamed  of  my  stupidity,  and  wonder  at  myself  that  I  deal 


LECTURE  XIV.  165 

no  more  with  my  own  and  other  men's  souls,  as  becomes  one 
that  looks  for  the  great  day  of  the  Lord  ;  that  I  can  leave 
room  for  almost  any  other  thoughts  and  words  ;  that  such  as- 
tonishing matters  do  not  wholly  take  me  up.  I  seldom  come 
out  of  the  pulpit,  but  my  conscience  smites  me  that  I  have 
been  no  more  serious  and  fervent.  It  accuses  me  not  so 
much  for  want  of  eloquence  and  human  ornaments,  nor  for 
letting  fall  an  unhandsome  word,  but  it  asks  me  how  couldst 
thou  speak  of  Heaven  and  Hell  in  so  careless  and  sleepy  a 
manner  ?  Dost  thou  believe  what  thou  sayest  ?  Art  thou 
in  earnest  or  in  jest  ?  Shouldst  thou  not  weep  over  sinners 
even  until  tears  interrupt  thy  words  ?  Such  is  the  peal  which 
conscience  rings  in  my  ears,  and  yet  my  drowsy  soul  will 
not  be  awakened.  I  am  confounded  to  think  what  a  differ- 
ence there  is  between  my  apprehensions  of  the  life  to  come, 
in  a  time  of  sickness  and  at  other  times.  O,  my  brethren,  if 
you  had  conversed  with  death  as  often  as  I  have  done,  and  as 
often  received  the  sentence  in  yourselves,  you  would  have  an 
unquiet  conscience,  if  not  a  reformed  life.  I  seldom  hear  the 
bell  toll  for  one  that  is  dead,  but  conscience  asks  me,  what 
hast  thou  done  for  the  saving  of  that  soul  before  it  left  the 
body  ?  There  is  one  more  gone  into  eternity,  what  didst  thou 
to  prepare  him  for  it  ?  When  you  are  laying  a  corpse  in  the 
grave,  how  can  you  help  reflecting,  here  lies  the  body,  but 
where  is  the  soul  ?  What  did  I  do  for  it  before  it  departed  ? 
It  was  part  of  my  charge,  what  account  can  I  give  of  it  ?  Oh, 
sirs,  is  it  a  small  matter  to  answer  such  questions  as  these  ? 
It  may  seem  so  now,  but  the  hour  is  coming  when  it  will  ap- 
pear otherwise." 

OTHER  PREPARATIVES. 

There  are  other  things  of  an  inferior  character  in  the  way 
of  preparation  for  the  successful  discharge  of  pulpit  duties, 
which  ought  not  to  be  despised.     Not  merely  our  hearts  and 


166  LECTURES  ON  THE  PASTORAL  OFFICE. 

minds  are  to  be  exercised,  but  our  voices  and  bodies  also,  and 
these  very  much  depend  upon  our  conduct.  If  the  previous 
night,  or  a  large  part  of  it,  is  spent  in  study,  to  make  up  for 
the  neglect  of  the  week,  especially  if  a  portion  of  the  Sabbath 
morning  is  also  demanded  for  this  purpose,  we  must  feel  and 
exhibit  the  effects  thereof  in  the  pulpit,  by  the  languor  of  our 
delivery,  or  the  want  of  familiarity  with  the  sermon.  Every 
thing  in  mind  and  body  should  be  in  the  best  possible  condi- 
tion for  so  high  a  duty.  We  should  rise  at  an  early  hour,  and 
have  as  much  time  as  possible  for  prayer  and  reflection.  We 
should  be  particular  both  as  to  the  quantity  and  quality  of  our 
food,  seeing  that  in  both  respects,  it  be  such  as  will  affect 
both  mind  and  body  most  favorably.  He  that  striveth  for 
the  mastery,  is  temperate  in  all  things.  I  do  not  mean  that 
we  are  to  be  troublesome,  as  some  are,  in  requiring  various 
tonics  or  helps  for  the  voice  just  before  entering  the  pulpit. 
I  rather  give  as  my  own,  the  advice  of  an  old  preacher,  who 
said,  that  the  very  best  thing  he  had  ever  tried  for  the  voice 
was,  "  just  nothing  at  all."  And  in  relation  to  restoratives 
and  stimulants  afterwards,  in  which  there  is  anything  intoxi- 
cating, let  me  warn  you  against  them.  I  think  that  I  have 
the  word  of  God  also,  for  this,  which  positively  forbid  the 
priests  of  the  temple  when  engaged  in  sacred  duties,  to  taste 
either  wine  or  strong  drink.  Some  have  fallen  victims  to  the 
experiment.  I  remember  a  melancholy  instance  of  it.  A 
minister  of  superior  talents,  most  prepossessing  manners, 
standing  high  for  piety,  found  that  his  afternoon  sermons  were 
more  animated  and  more  popular  than  his  morning  ones,  and 
ascribing  this  in  some  measure  to  the  wine  taken  at  dinner  to 
recruit  his  energies  after  the  exhaustion  of  the  duties  of  the 
morning,  resorted  to  stimulants  in  the  hope  of  making  the 
morning  efforts  more  powerful  and  effective,  and  thus  fell. 

Let  me  recommend  also  as  a  means  of  securing  presence 
of  mind,  conscientious  punctuality  in  your  attendance.  Always 
be  at  church  beforehand,  and  have  time  to  compose  your 


LECTURE  XIV.  167 

mind.  Never  keep  the  congregation  waiting.  A  waiting 
congregation  is  an  impatient,  complaining  one,  and  not  in  a 
good  state  for  hearing  profitably. 

ON  READING  THE  SERVICE. 

Let  me  not  neglect  to  remind  you,  that  preparation  of 
mind,  heart,  voice,  and  the  whole  man,  is  needful  for  the 
desk  and  chancel,  as  well  as  for  the  pulpit.  To  perforin  the 
service  as  a  mere  exercise,  as  a  sort  of  prelude  to  the  sermon, 
as  something  to  be  going  on  while  the  congregation  is  collect- 
ing, as  if  to  pass  off  the  time  until  the  great  business  of  the 
day  comes  on,  until  the  sermon  commences  ;  to  read  it  hastily, 
as  something  which  it  is  desirable  to  be  gotten  over  as  easily 
and  expeditiously  as  possible  ;  to  pronounce  it  in  as  low, 
subdued,  inanimate  a  voice  as  can  possibly  be  heard,  or 
rather  tolerated,  as  if  to  see  how  well  the  minister  might  save 
himself  for  the  sermon,  this  is  surely  a  most  shameful  profana- 
tion of  this  part  of  divine  service.  We  ought  befoi'ehand  to 
resolve  and  prepare  against  it  by  private  use  and  study  of  the 
prayers  and  lessons,  by  searching  into  their  true  meaning, 
so  as  to  give  them  the  proper  emphasis.  There  is  one  rule 
for  reading  the  service  worth  all  the  volumes  which  have 
been  written,  as  to  the  proper  pronunciation  of  the  different 
words  and  sentences,  and  that  is,  to  have  the  heart  in  a  right 
state  to  understand  and  feel  the  prayers,  hymns,  and  lessons. 
This  will  not  only  carry  our  prayers  to  the  throne  of  heaven, 
but  help  to  carry  others  along  with  us.  Dr.  Keith,  was  one 
of  the  most  impressive  readers  of  the  service  I  ever  heard, 
and  yet  one  of  the  most  defective  as  to  the  rules  of  art  laid 
down  on  that  subject ;  but  then  he  put  his  whole  soul  and 
voice  into  what  he  read  in  the  desk,  as  well  as  what  preached 
in  the  pulpit.  Bishop  Ravenscroft  was  more  correct,  and  not 
less  animated  and  impressive.  It  used  to  be  said  of  him,  that 
he  preached  the  service.     Every  part  but  the  prayers,  which 


168  LEfCTURES  ON  THE  PASTORAL  OFFICE. 

were  addressed  to  heaven,  he  dehvered  as  from  the  pulpit. 
He  Hterally  preached  the  word  in  reading  the  lessons  from 
the  desk.  The  more  fervent  our  piety  then,  the  more  apt 
we  shall  be  to  read  the  service  to  the  edification  of  the 
people.  It  is  one  of  the  most  provoking  things  in  the  world, 
to  hear  the  service  read  in  a  hurried,  irreverent  manner,  and 
is  above  all  things  calculated  to  bring  a  Liturgy  into  disre- 
pute. I  doubt  not  that  thousands  and  hundreds  of  thousands, 
have  become  honestly  convinced  of  the  formality  and  dead- 
ness  of  a  Liturgy  from  hearing  it  badly  read.  It  was  once 
in  derision  called  the  "  Lethai-gy  of  the  Church,"  in  allusion 
to  the  dull  and  sleepy  manner  in  which  it  was  read.  I  hope 
none  of  you  will  ever  subject  the  service  to  such  reproach. 
The  mere  reading  of  the  prayers  will  have  little  effect  in 
exciting  a  spirit  of  prayer  throughout  the  congregation.  It 
is  when  they  are  felt  and  prayed,  that  the  cord  of  sympathy 
vibrates  from  the  heart  of  the  minister  to  the  heart  of  the 
congregation.  Old  Dr.  Pilmore,  of  Philadelphia,  used  always, 
in  asking  one  to  perform  the  service  for  him,  to  say,  "will 
you  pray  the  service,"  emphasising  the  word  jora?/,  and  some- 
times repeating  and  explaining  it.  On  the  other  hand,  I  re- 
member to  have  heard  a  minister  of  the  Church  boast  that 
he  never  yet  had  met  with  any  one  who  could  go  through  the 
Ante-Communion  service  in  so  short  a  time  as  himself 

What  I  am  saying  as  to  the  regular  service  of  the  Church, 
I  would  say  yet  more  emphatically  as  to  those  offices  which 
are  only  occasionally  used  ;  the  Baptismal  and  Communion 
services.  To  go  through  them  in  a  formal,  monotonous, 
inanimate  manner,  is  inexcusable,  and  must  serve  to  sink 
them  in  the  esteem  of  others,  as  well  as  render  them  less 
edifying  to  ourselves. 


LECTUEE  XY. 


ON  THE  PREPARATION  FOR,  AND  ADMINISTRATION  OF 
THE  SACRAMENTS  AND  RITE  OF  CONFIRMATION, 
THE  RELIGIOUS  EDUCATION  OF  THE  YOUNG,  AND 
EXERCISE  OF  DISCIPLINE. 

Having  concluded  my  suggestions  as  to  the  best  modes  of 
making  full  trial  of  preaching  for  the  purpose  of  accomplishing 
the  objects  for  which  the  ministry  was  appointed,  I  now 
proceed  to  speak  of  the  sacraments  which  were  ordained  for 
carrying  on  the  same  work  in  the  hearts  of  God's  people  by 
the  help  of  certain  outward  signs  and  observances  to  which 
the  word  is  added,  or  which  are  different  modes  of  exhibiting 
and  sealing  the  promises  of  that  word  to  our  eyes  and  our 
hearts.  I  do  not  design  to  discuss  the  theological  question, 
as  to  the  positive  or  comparative  virtue  and  operation  of  the 
sacraments.  My  object  is  only  to  state  to  you  what  is  the 
proper  course  for  you  to  pursue  in  order  to  make  them  most 
effective  instruments  for  the  conveyance  of  grace  to  those 
who  use  them.  If  there  be  anything  undeniable  in  the  whole 
history  of  the  Reformation,  and  written  as  with  a  sunbeam 
in  all  parts  of  our  Prayer  book,  and  Homilies,  it  is  this,  that 
he  sacraments  are  not  only  ineffectual  for  good,  but  produc- 


170  LECTURES  ON  THE  PASTORAL  OFFICE. 

tive  of  evil,  unless  rightly  administered  and  received.  The 
Offices  for  their  administration,  as  well  as  the  Articles,  are 
full  of  exhortation  to  the  worthy  receiving  of  them,  and 
warnings  against  the  contrary.  That  minister,  therefore, 
who  takes  most  pains  to  bring  his  people  with  proper  feelings 
and  habits  to  them,  honors  them  most.  He  who  is  most 
successful  in  bringing  them  rightly  and  worthily  to  the 
sacraments,  is  the  one  who  most  ministers  to  their  efficacy. 
The  most  extravagant  views  of  them,  as  awful  mysteries,  or 
as  having  a  magical  charm  in  themselves,  will  be  of  no  avail 
without  this. 

BAPTISM. 

I  begin  with  the  best  mode  of  making  baptism  effect  the 
object  for  which  it  was  appointed.  If  the  candidate  be  an 
adult,  I  need  only  say  that  he  must  come,  believing  with  all 
his  heart,  having  the  answer  of  a  good  conscience,  bringing 
forth  fruits  meet  for  repentance,  and  thus  prepared  to  make 
a  good  confession,  having  previously  become  a  child  of  God 
by  faith  in  Christ,  and  now  being  desirous  to  put  on  Christ 
before  men  as  a  garment,  as  well  as  to  be  clothed  with  his 
righteousness  before  God.  To  the  adult,  baptism  is  no  half- 
way house  between  the  world  and  the  Church.  The  font  of 
baptism  never  stood  outside  of  the  door,  or  in  the  door  of  the 
Church,  but  altogether  within  it,  and  surrounded  by  the 
people  of  God.  There  stands  the  minister,  and  all  around 
are  God's  people,  and  the  baptized  are  grafted  into  the  Church 
of  God,  admitted  into  the  very  bosom  of  God's  family.  Do 
not  for  a  moment  hold  parley  with  the  doctrine  that  some 
historical  or  negative  kind  of  faith  avails  for  baptism,  which 
is  to  be  changed  in  the  waters  thereof  into  a  living,  saving 
faith.  It  must  be  a  living,  saving  faith  beforehand,  wrought 
in  the  heart  by  the  Holy  Ghost,  in  order  to  its  being  con- 
firmed and  strengthened  by  virtue  of  prayer  offered  up  in  the 


LECTURE  XV.  171 

use  of  that  sacrament.  In  order  to  receive  this  confirming 
and  strengthening  grace,  and  a  comfortable  reassurance  of 
God's  forgiveness  through  Christ,  the  candidate  is  directed  to 
prepare  himself  beforehand  by  fasting  and  prayers.  Thus 
coming,  it  will  not  be  an  ineffectual  sign  or  vain  ceremony  to 
us,  a  mere  mark  of  difference  between  the  baptized  and  un- 
baptized,  but  an  ordinance  by  which  God's  Spirit  doth  work 
invisibly  in  our  souls,  as  it  does  by  the  word  when  read  or 
heard  with  faith.  The  sacraments  have  always  since  the 
days  of  the  fathers  been  called  visible  words,  which  enter  the 
hearts  of  the  faithful  through  other  senses  besides  those  which 
read  and  hear  the  same  written  and  preached  truth  of  God. 

BAPTISM  OF  INFANTS. 

It  is  equally  clear  that  the  full  efficacy  of  the  baptism  of 
infants  must  depend  much  on  its  right  use  and  observance. 
If  true  faith  and  heartfelt  penitence  are  required,  in  order  to 
its  worthy  reception  by  the  adult,  so  are  these  required  not  only 
to  be  promised  for  the  infant,  but  to  be  in  exercise  by  those 
taking  part  in  the  dedication.  The  promise  is  to  believers  and 
their  children.  The  children  are  in  one  sense  holy.  They  are 
the  children  of  the  promise,  belong  to  the  kingdom,  and  have 
a  right  to  be  entered  into  the  covenant,  and  be  sealed  with 
the  seal  thereof.  This  under  each  dispensation  has  been  done 
in  a  solemn  manner,  and  with  holy  promises  by  suitable  per- 
sons. If  the  mere  baptism  with  water  in  the  name  of  the 
Trinity,  were  all  that  is  necessary  to  comply  with  God's  will 
and  to  give  full  efficacy  to  the  ordinance,  then  it  would  suf- 
fice to  appoint  unlettered  and  even  ungodly  deacons,  who 
might  travel  throughout  the  length  and  breadth  not  of  Christ- 
endom only,  but  of  the  whole  earth,  and  seizing  for  a  moment 
every  little  child  who  could  be  caught  up  in  their  arms,  make 
Christians  of  the  same.  Something  of  this  kind  has  been  done 
by  Romish  missionaries,  to  the  great  scandal  of  our  religion. 


172  LECTURES  ON  THE  PASTORAL  OFFICE. 

The  Holy  Catholic  Church  of  God  has  been  guilty  of  no 
such  profanation  of  this  interesting  ordinance  of  heaven,  but 
has  endeavored  to  receive  the  children  of  promise  into  her 
bosom  in  a  manner  becoming  the  gracious  privilege  which  is 
granted  to  them.  The  persons  appointed  to  present  them, 
whether  parents  or  others,  whether  in  the  Jewish  or  Christian 
Church,  have  been  called  "  God-Fathers,"  and  "God-Mothers," 
because  expected  and  required  to  have  an  holy  affection  for 
the  children,  and  to  bring  them  up  for  God.  In  the  choice  of 
persons  to  be  God-Fathers  and  God-Mothers,  ministers  may, 
and  should  have  much  to  do.  If  they  are  bound  to  admit  no 
adults  to  baptism,  without  the  declaration  of  a  living  faith, 
and  a  life  conformable  to  the  same  ;  if  they  have  a  right  to  re- 
fuse baptism  to  unbelievers,  heretics,  and  evil  livers,  they 
surely  have  right  to  refuse  unbelieving  and  ungodly  sponsors, 
and  should  prevent  them  from  publicly  dishonoring  the  holy 
ordinance,  by  the  utterance  of  falsehood  in  the  unfelt  vows 
which  they  would  make.  In  our  mother  Church,  only  com-, 
municants,  according  to  the  rubric,  are  allowed  to  be  sponsors, 
and  even  parents,  if  •«9i|  communicants,  are  not  admitted. 
The  reason  sometimes  assigned  for  the  exclusion  of  parents, 
is,  that  as  they  have  already  such  strong  natural  affection  for 
their  children,  it  is  not  so  needful  to  bind  them  by  vows,  but 
in  order  to  insure  more  holy  nurture  for  the  children,  others 
of  pious  character  are  added  to  them.  Perhaps  there  may 
have  been  another,  though  unassigned,  reason  for  their  exclu- 
sion, viz.,  the  greater  difficulty  to  the  minister  in  refusing  to 
admit  unworthy  parents  to  be  the  guardians  and  teachers  of 
her  adopted  children.  Well  persuaded  that  it  was  the  right 
and  duty  of  the  ministers,  to  use  their  influence  in  seeing  that 
this  part  of  the  Church's  discipline  was  properly  attended  to, 
1  have  almost  from  the  commencement  of  my  ministry,  effec- 
tually prevented  any  but  communicants  from  being  sponsors. 
When  it  has  been  proposed  that  any  others,  even  the  parents, 


LECTURE  XV.  178 

should  be  sponsors,  I  have  generally  requested  an  interview 
with  such,  and  have  gone  over  with  them  the  whole  baptismal 
service,  and  have  asked  them  to  say  whether  they  could  con- 
sistently and  conscientiously  join  in  it,  and  whether  the  Church 
ever  designed  it  for  other  than  those  who  felt  all  contained 
therein  in  their  very  hearts.  I  can  truly  say  that  in  no  single 
instance  do  I  ever  remember  to  have  failed  in  producing  an 
acknowledgment  that  I  was  right.  In  the  American  Prayer 
Book,  the  rubric  forbidding  parents  to  be  sponsors,  and  re- 
quiring them  to  be  communicants  was  left  out.  The  reason 
which  has  been  assigned  for  this  is,  that  parents,  though  at- 
tached to  their  children  by  natural  affection,  yet  require  to  be 
bound  by  solemn  vows,  and  that  Episcopalians  at  the  time  our 
Church  was  organised  in  this  country  were  so  few  and  so 
scattered  abroad,  that  there  was  often  great  difficulty  in  ob- 
taining others  than  parents,  or  a  sufficient  number  without 
them.  In  proportion  as  our  communicants  have  multiplied, 
the  facility  of  complying  with  the  evident  design  of  the  Church 
has  increased.  In  only  one  or  two  cases  have  I  ever  failed  by 
a  little  trouble,  and  a  little  delay,  to  secure  at  least  one  com- 
municant to  act  as  sponsor,  and  in  those  few  cases,  as  the 
parents  were  anxious  to  have  their  children  baptized,  but  said 
that  they  could  not  be  sponsors,  I  have  so  far  abridged  and 
accommodated  the  service,  aS  to  be  myself  both  the  minister 
and  sponsor. 

In  order  to  render  the  baptism  of  infants  the  more  inter- 
esting, let  me  advise  you  to  urge  its  performance  at  an  early 
period,  for  various  reasons  which  I  need  not  mention.  See 
also  that  without  very  sufficient  reasons  to  the  contrary,  it  be 
done  always  in  public.  Do  not  let  parents  and  others  over- 
rule the  Church  in  this  matter.  Be  firm,  and  wait  awhile,  and 
they  will  be  brought  forward  as  the  rubric  directs.  At  three 
different  times,  in  three  different  congregations,  where  a  con- 
trary practice  had  long  prevailed,  and  where  I  was  entreated 


174  LECTURES  ON  THE  PASTORAL  OFFICE. 

not  to  insist  upon  it,  the  most  entire  success  attended  my  ef- 
forts, and  those  opposed  to  the  measure  became  satisfied  of  the 
propriety  of  its  pubhc  performance.  I  well  remember  a  con- 
versation with  Bishop  White  on  this  subject,  soon  after  he  had 
stated  from  the  pulpits  of  the  three  churches  in  Philadelphia 
under  his  care,  that  there  would  be  no  more  private  baptisms 
in  the  congregations  without  good  cause.  Speaking  of  the 
opposition  of  some  who  threatened  not  to  have  their  children 
baptized  at  all,  he  said,  it  only  proved  that  the  baptism  of  the 
children  of  such  persons  was  not  likely  to  be  of  much  service 
to  them,  thereby  showing  that  highly  as  he  esteemed  the  ordi- 
nance, yet  the  mere  outward  performance  was  of  little  avail 
without  other  things  on  the  part  of  man  as  well  as  God.  But 
do  not  suppose  that  the  mere  publicity  of  its  performance  will 
suffice.  It  may  be  performed  with  a  formality  and  indiffer- 
ence which  will  only  disgust  the  congregation,  and  not  excite 
to  fervent  prayer.  Have  certain  seasons  for  it,  as  of  old,  only 
oftener.  Let  the  sweet  hymns  for  the  occasion  be  sung. 
Speak  to  the  parents  and  the  children  present  on  the  subject, 
in  the  sermons  or  exhortations,  and  seek  to  make  it  as  interesting 
an  occasion  as  possible.  And  then  consider  that  you  have  but 
just  begun  the  improvement  of  baptism.  Follow  it  up  from  that 
time  forward  with  exhortations,  private  and  public,  to  sponsors 
and  children.  Catechise  the  children  as  the  canons  direct,  in 
the  presence  of  their  parents  and  sponsors,  before  the  whole 
congregation,  as  well  as  in  the  Sunday-school.  Keep  them 
and  their  teachers  well  supplied  with  suitable  books.  In  visit- 
ing from  house  to  house,  remember  the  children  in  the  scrip- 
tures you  select,  the  remarks  you  make,  and  the  prayers  you 
offer  up.  Consider  them  as  the  lambs  of  your  own  flock,  the 
children  of  your  own  family.  Let  this  be  one  among  many 
other  reasons  for  feeling  yourself  to  be  their  minister  for  life, 
instead  of  roving  from  place  to  place.  Feel  that  you  are  the 
owner  of  the  farm,  not  the  renter  of  it,  who  may  remove  or 


LECTURE  XV.  175 

be  removed  at  the  end  of  each  year,  and  of  course  will  not  be 
careful  to  improve  it.  When  you  baptize  a  child,  think  of 
it  as  one  whom  you  will  present  to  the  bishop  for  confirma- 
tion, whom  you  may  admit  to  the  Lord's  Supper,  whom  you 
may  marry,  whom  you  may  bury  in  that  same  parish. 

CONFIRMATION. 

In  catechising,  and  using  all  other  means  for  the  instruc- 
tion of  the  baptised  children  of  the  Church,  according  to  the 
baptismal  service,  you  are  preparing  them  for  confirmation. 
But  as  the  time  approaches  for  presenting  such  as  are  de- 
sirous, with  their  own  mouth  and  consent,  to  renew  their 
baptismal  vows,  you  have  need  of  increased  diligence,  fidelity, 
and  wisdom.  Confirmation,  rightly  viewed,  prepared  for,  and 
received,  is  one  of  the  main  safeguards  of  the  Church's  purity. 
If  you  encourage  or  consent  to  it  when  imperfect  views  of 
religion  exist  in  the  mind,  and  when  the  heart  is  unchanged, 
you  may  expect  nothing  but  trouble  and  mortification  after- 
wards. When  confirmed,  they  have  a  right  to  the  Lord's 
Supper,  and  are  bound,  in  consistency,  to  partake  of  it  at 
once.  They  have  made,  in  confirmation,  the  fullest  profes- 
sion of  Christianity  which  can  be  expressed  by  words ;  they 
have  solemnly  promised  to  partake  of  the  Lord's  Supper,  if  it 
be  administered  the  next  moment,  because  they  promised  to 
keep  God's  holy  will  and  commandments;  one  of  which  com- 
mandments is,  "Do  this  in  remembrance  of  me."  To  turn 
their  backs  on  the  Lord's  table,  immediately  after,  is  delibe- 
rately to  violate  a  vow  just  made.  The  minister  who  con- 
sents to  this  encourages  the  sin.  Instruct  them,  therefore, 
thoroughly  in  the  baptismal  vows.  Teach  them  that  this  is 
not  to  be  done  to  please  parents  and  minister,  so  that  it  may 
appear  as  if  they  had  done  their  duty,  but  that  it  is  to  be  their 
own  conscientious  act ;  that  they  are  to  speak  from  the  deep 
experience  of  their  own  hearts.    Beware  of  the  fear  of  offend- 


176  LECTURES  ON  THE  PASTORAL  OFFICE. 

ing  parents  by  declining  to  present  their  unprepared  children. 
Admit  no  light,  ignorant,  pleasure-loving  ones  to  the  rite,  lest 
it  be  iniquity,  however  solemn  the  ceremony :  do  not  hurry 
them  to  this  profession.  Better  let  anxious  inquirers  continue 
weeks  and  months  in  some  mental  solicitude,  than  speak  peace 
to  them  too  soon.  Many  of  God's  most  faithful  and  successful 
ministers  testify,  from  experience,  that  they  have  often  re- 
gretted the  premature  admission  of  persons  to  full  communion 
with  the  Church,  but  never  the  advice  to  delay  it  a  little. 
The  eager  desire  of  contending  sects  to  add  to  their  numbers, 
and  the  fear  lest  their  opponents  should  seize  upon  the  candi- 
date for  Church  membership  before  them,  has  of  late  years  led 
many  ministers  to  violate  the  dictates  of  their  own  judgment, 
and  to  encourage  a  too  hasty  profession  of  religion.  The 
anxiety  of  our  ministers  to  have  as  many  as  possible  to  pre- 
sent to  the  Bishop  at  his  visitation,  and  to  report  to  the  Con- 
vention at  the  annual  meeting,  tempts  to  the  same  error  ;  but 
each  of  these  should  be  resisted  :  nothing  but  evil  comes  of  it. 
Not  only  do  such  persons  bring  reproach  upon  the  Church  by 
their  irreligious  lives,  but  they  themselves,  when  coming  to 
more  serious  thought,  esteem  both  Church  and  the  minister 
who  presented  them  the  less  for  this  abuse  of  a  solemn  rite. 
I  have  even  known  some  reflect  with  severity  on  the  printed 
certificates,  which  some  bishops  give  to  each  one  who  is  con- 
firmed, assuring  them  that  they  are  God's  children,  they  well 
knowing  that  there  was  no  such  spirit  in  them  at  the  time. 
If,  therefore,  my  young  friends,  you  would  have  persons  regard 
confirmation  as  an  apostolic  rite,  on  which  God's  blessing  may 
be  expected,  you  must  see  when  you  enter  the  ministry  that 
it  is  used  as  the  apostles  used  it,  and  designed  that  we  should 
also. 

THE  lord's  SUPPER. 

As  confirmation  is  designed  to  be  an  immediate  introduc- 


LECTURE  XV.  t^ 

tion  to  the  Lord's  Supper,  of  course  the  preparation  for  the 
one  is  a  preparation  for  the  other,  only  that,  as  the  former  is 
but  once  administered,  and  the  latter  often,  the  preparation 
for  the  latter  is  to  be  continually  going  on,  that  we  may  always 
worthily  and  beneficially  partake  of  it.  As  none  can  be 
€idmitted  to  the  Lord's  Supper,  but  those  who  are  confirmed, 
•or  are  ready  and  desirous  so  to  be,  and  since  none  can  be  con- 
firmed but  such  as  are  presented  to  the  bishop  by  the  minister  as 
worthy  to  receive  that  rite,  it  follows  of  course  and  of  neces- 
sity, that  none  can  come  to  the  Lord's  Supper,  without  the 
consent  of  the  minister.  None  should  come  there,  for  the  first 
time,  without  previous  conversation  with  the  minister.  In 
our  Mother  Church,  this  was  carried  so  far,  that  a  canon, 
which  still  remains  unrepealed,  was  passed,  requiring  each 
communicant  on  every  occasion  of  the  Lord's  Supper,  to 
notify  the  minister  of  his  design  and  wish  to  partake,  on  the 
evening  before,  or  on  the  morning  of  the  day.  In  some 
of  our  dioceses  in  this  country,  the  duty  of  conversing  with 
the  minister  previous  to  the  first  participation  of  the  Supper 
is  enjoined  by  canon,  and  the  principle  is  plainly  involved  in 
what  is  required  for  Confirmation.  It  is  to  be  feared  that 
there  are  still  some  instances  where  ministers  permit  the 
contrary  practice,  not  only  as  to  the  Lord's  Supper,  but  as 
to  Confirmation.  It  may  not  be  out  of  place  here  to  consider 
a  question  sometimes  agitated,  as  to  the  admission  of  the 
members  of  other  denominations  to  our  communion.  Some 
ministers  especially  invite  those  of  good  standing  in  orthodox 
societies  to  partake  at  the  table  of  our  common  Lord.  Others 
decline  doing  this,  saying  that  the  general  invitation  to  all 
who  truly  repent,  believe  and  love  is  sufficient,  and  that  they 
mean  by  that,  to  bid  such  an  hearty  welcome.  To  me  it 
appears  that  the  former  is  the  safer  plan,  and  more  in  accor- 
dance with  the  wholesome  regulation  of  our  Church.     When 

we  invite  our  own  members,  we  invite  such  as  have  been 
12 


178  LECTURES  ON  THE  PASTORAL  OFFICE. 

confirmed,  or  are  desirous  so  to  be,  and  who  are  in  good 
standing,  but  if  when  we  mean  to  be  courteous  and  brotherly 
to  others,  we  leave  it  to  all  to  decide  for  themselves  who 
shall  come,  we  open  a  wide  door  through  which  heretics  and 
excommunicated  persons  and  evil  livers  may  enter.  I  do  not 
say  that  it  is  necessary  in  all,  or  most  of  our  congregations,  to 
give  such  notice  always,  but  only  that  when  and  where  it  is 
expedient,  the  special  invitation  seems  safest  and  best. 

DISCIPLINE, 

The  admission  to,  and  rejection  from  the  Lord's  Sup- 
per, is  one  of  the  modes  of  exercising  discipline  in  the 
Church  of  God.  This  is  one  of  the  keys  by  which  ministers 
open  or  shut  the  kingdom,  one  of  the  instruments  by  which 
they  bind  or  loose,  punish  or  forgive  sins,  in  the  way  that 
Protestants  understand  those  terms.  In  this,  as  in  most  things, 
an  ounce  of  prevention  is  worth  a  pound  of  cure.  Our  Church 
has  set  us  the  proper  example  as  to  the  best  method  of  doing 
this.  In  the  articles,  and  in  all  the  services,  she  solemnly 
declares  that  the  unworthy  receiving  the  supper,  so  far  from 
benefitting,  is  unto  condemnation  ;  thereby  deterring  from 
the  improper  participation.  In  connexion  with  the  commun- 
ion service,  she  has  several  addresses,  wherein  she  goes  some- 
what further  and  directs  the  minister  to  warn  all  evil  livers,  all 
hinderers  of  God's  word,  not  to  come  to  that  holy  table.  And 
then  in  the  rubric  she  enjoins  it  upon  the  minister  not  to  suffer 
certain  offenders  to  come.  In  all  that  is  said  on  this  subject 
in  our  Articles,  Offices,  Rubrics,  and  Canons,  it  has  ever  ap- 
peared to  me  that  the  minister  has  a  model,  after  which  he 
should  regulate  and  proportion  his  own  conduct.  Let  him 
publicly  and  privately  declare  to  all  men  the  danger  of  the 
unworthy  partaking  the  Lord's  Supper.  Let  him  also,  in  re- 
lation to  such  as  will  commune,  though  in  his  opinion  unworthy, 
but  who  yet  are  not  guilty  of  outward  acts  certainly  justifying 


LECTURE  XV.  179 

a  positive  exclusion,  advise  them  not  to  come,  lest  it  be  to 
their  injury,  and  the  injury  of  others  ;  and  then  as  to  those 
guilty  of  certain  transgression,  or  of  holding  heretical  princi- 
ples, let  him  say  to  them,  according  to  the  rubric,  I  cannot 
suffer  you  to  come.  It  w^ill  seldom,  however,  happen,  that  a 
faithful  exhibition  from  the  pulpit,  and  in  private,  of  the  v^^ord 
of  God,  and  the  doctrine  of  the  Church  on  this  subject,  and  an 
honest  but  affectionate  expression  of  the  minister's  opinion  and 
wish,  will  fail  to  supersede  the  necessity  of  this  regular  excom- 
munication. I  shall  only  add  that  occasional  meetings  with 
the  communicants  alone,  in  which  all  the  privileges  and  duties 
of  God's  peculiar  people  are  set  forth,  will  very  much  con- 
duce to  that  state  of  things  in  which  discipline  will  be  but 
little  required  ;  I  say  but  little  required ;  for  it  must  be  ex- 
ercised while  the  Church  is  on  earth,  and  the  evil  mingled 
with  the  good.  A  Church  without  discipline  is  not  the 
true  Church  of  God.  We  have  no  more  right  to  dispense 
with  it,  and  expect  to  make  full  trial  of  our  ministry, 
than  we  have  to  dispense  with  the  word,  and  worship, 
and  sacraments  of  God's  appointment.  But  still,  it  is  that 
strange  work  in  which,  as  God  does  not,  so  his  ministers 
should  not  delight,  but  ever  perform  with  the  pain  which 
a  father  feels  when  he  corrects  the  erring  child  whom  he 
tenderly  loves,  or  casts  off  the  profligate  one,  whose  conti- 
nuance in  his  house  would  corrupt  the  household. 


hSS 


LECTUEE   XVI. 


ON  PASTORAL  DUTIES. 

The  minister's  office  is  emphatically  the  pastoral  office.  He  is^ 
a  shepherd  of  souls.  God  himself  disdains  not  lobe  called  the 
"  Shepherd  of  Israel."  Christ  is  called  the  "  great  Shepherd," 
and  also  "  the  Shepherd  and  Bishop  of  our  souls."  He  was 
first  revealed  unto  shepherds.  They  have  to  give  an  account 
to  the  owners  of  the  flocks  of  every  one  that  is  lost ;  and, 
therefore,  if  only  one  of  the  hundred  committed  to  a  shepherd's 
care  goes  astray  on  the  mountains,  he  leaves  the  ninety  and 
nine  on  the  plain,  and  goes  in  search  of  the  lost  one.  Minis- 
ters also  watch  as  those  who  must  give  account.  In  our 
solemn  ordination  service,  souls  are  regarded  as  Christ's  sheep,, 
dispersed  abroad  through  a  naughty  world,  after  whom  we 
must  look,  and  let  none  be  lost.  Shepherds,  we  know,  follow 
and  look  after  their  sheep  by  day,  and  keep  near  to  their  folds 
by  night,  lest  wild  beasts  should  devour  them,  or  thieves  should 
steal  them.  They  lead  them  also  into  good  pastures  and  to 
pure  waters.  The  spiritual  shepherd  must  do  likewise — must 
watch  over  the  people  of  his  charge  by  day  and  by  night , 
follow  them  from  house  to  house  ;  feed  them  with  knowledge 
and  understanding ;    carry  the  little  ones  hke  lambs  in  his 


LECTURE  XVI.  181 

arms,  and  gently  lead  the  elder  ones.  The  minister  must  be 
acquainted  with  his  flock,  and  his  flock  must  know  him.  Each 
one  must  know  his  voice,  and  be  ready  to  come  when  he 
calls,  and  he  must  know  each  one  by  name.  So  it  is  with 
earthly  shepherds,  in  some  countries  where  the  flocks  are  not 
too  large ;  they  have  names  for  each  one  of  the  flock.  It  is 
wonderful  how  soon  a  faithful  shepherd  will  discover  when- 
ever one  of  his  hundred  is  missing,  and  how  even  his  faithful 
dog  will  traverse  the  mountain,  until  it  is  found.*  The  life 
of  a  shepherd  is  the  most  interesting  of  all  servile  occupations; 
and  the  life  of  a  faithful  and  affectionate  minister  is  the  hap- 
piest and  most  useful  of  all  the  professional  offices  of  men. 
But  then  he  must  be  that  "good  man  of  religion"  whom 
Chaucer  describes  as  going  about  like  his  Master,  doing  good. 

"  Wide  was  his  parish,  and  houses  far  asunder  ; 
But  he  ne  left  nought,  for  ne  rain,  ne  thunder. 
In  sickness  and  in  mischief  to  visitte 
The  ferrest  in  his  parish,  mocke  and  lite, 
Upon  his  feet,  and  in  his  hand  a  staff." 

The  preparation  for  this  must  begin  in  his  own  heart.  The 
heart  must  be  deeply  engaged  in  it,  or  else  the  private  part  of 
the  pastoral  office  will  not  only  be  a  most  irksome  thing,  but, 
as  a  necessary  consequence,  be  in  a  great  measure  neglected. 
Other  things,  (such  as  vanity,  ambition,  pride,)  being  gratified 
by  the  acceptable  discharge  of  pulpit  duties,  may  stimulate  to 

*  There  is  probably  more  designed  in  this  parable  of  an  hundred  sheep  than 
some  may  suppose.  In  those  mouniainous  countries — such  as  ScoUand,  Switzer- 
land, &c.,  where  the  pastures  are  too  barren  to  sustain  large  flocks,  the  sheep, 
when  turned  out  each  morning  from  their  fold,  (which  is  usually  on  the  plain,  or 
hollow  of  the  mountain,)  immediately  disperse  themselves  abroad  over  the  moun- 
tain, in  quest  of  food,  and  are  never  seen  during  the  day  incompact  bodies,  as  in 
our  fields.  In  the  evening,  the  shepherd  and  his  faithful  dog  gather  them  together 
and  fold  them  on  the  plain.  Should  one  be  missing,  they  leave  those  on  the  plain, 
and  go  in  search  of  the  lost  one.  It  is  said  that  in  most  places  an  hundred  sheep 
are  as  many  as  one  shepherd  can  attend  to.  May  not  this  parable  have  been  de- 
signed to  condemn  those  ministers  who  despise  small  congregations,  and  court 
larger  ones  than  they  can  properly  serve  ?  It  is  not  well  to  undertake  to  manage 
too  many  of  Christ's  people,  who  "  are  dispersed  abroad  in  this  naughty  world." 


182  LECTURES  ON  THE  PASTOEAL  OFFICE. 

the  diligent  preparation  for  them.  It  is  not  so  as  to  the  more 
private  intercourses  with  the  people,  in  sickness,  distress, 
poverty,  ignorance,  and  vice.  The  Spirit  of  Christ  must  be 
in  us,  and  the  love  of  Christ  constrain  us,  or  we  shall  not  de- 
light in  the  performance  of  these  private  offices.  In  order  to 
feel  and  speak  as  we  ought  to  do,  when  we  visit  our  people, 
we  must  exercise  ourselves  in  a  right  way  at  home.  Cotton 
Mather  kept  a  list  of  all  the  members  of  his  church,  and  used 
to  go  over  it,  by  parcels  at  a  time,  in  his  secret  prayers,  sup- 
plicating the  most  suitable  blessings  he  could  think  of  for  each 
person  in  particular.  Not  only  did  he  observe  this  rule  in  his 
daily  prayers,  but  he,  every  now  and  then,  set  apart  a  whole 
day  for  fasting  and  prayer,  on  his  church's  account,  when  he 
would  pray  for  every  member  of  his  church  by  name.  Let 
me  counsel  you  to  follow  this  example.  Often  ask  yourselves 
as  to  this  or  that  individual.  What  good  can  I  do  to  him  or 
her  ? — what  good  book  or  tract  can  I  put  into  the  hand  of 
such  an  one  in  my  flock  ?  This,  as  one  says,  "  would  be  a 
kind  of  visiting  every  member  of  the  congregation,  and  trying 
to  do  them  some  good,  while  staying  at  home."  Thus  feeling 
towards  them  at  home,  we  should  be  the  better  prepared  to 
address  them  when  meeting  any  of  them  abroad.  But,  be- 
sides this  general  preparation  of  the  heart,  we  must  see  and 
go  forth  furnished  with  the  best  materials  for  religious  con- 
versation. Religious  conversation  is  a  talent  susceptible  of 
great  improvement.  The  reason  why  some  excel  in  it  so 
much  beyond  others  of  superior  talents  is,  that  they  cultivate 
it  more  diligently.  In  all  our  reading,  whether  of  the  sacred 
scriptures,  other  good  books,  religious  papers,  or  in  our  inter- 
course with  men,  we  should  bear  this  in  mind,  and  have  a  little 
vade  mecuiii,  in  which  we  set  down  facts  and  topics  for  con- 
versation, so  that  we  need  never  be  at  a  loss. 

The  duty  and   advantages  of  being  visiting  as  well   as 
preaching  pastors  has  been  felt  and  acknowledged  in  every 


LECTURE   XVI  183 

age.  Old  Ignatius  used  to  say,  "  Let  assemblies  be  often  ga- 
thered. Seek  after  uU  by  name.  Despise  not  men-servants 
nor  maid-servants."  When  we  spend  a  night  at  a  private 
house,  we  should  always  try  and  get  the  attendance  of  ser- 
vants as  well  as  children,  and  be  prepared  to  say  something 
in  connection  with  a  well-chosen  portion  of  God's  word,  which 
is  specially  applicable  to  them,  and  by  which  you  may  be  re- 
membered, and  a  repetition  of  your  visit  desired.  In  private, 
you  can  speak  in  a  much  plainer  and  more  effective  way,  in 
some  respects,  than  you  can  in  public.  The  plainest  preacher 
can  hardly  speak  plain  enough  in  the  pulpit  to  be  understood, 
not  merely  by  children,  but  even  by  some  grown  persons. 
"  I  have  often  been  surprised,"  said  Mr.  Baxter,  "  how  grossly 
ignorant  many  persons  are,  who  have  been  my  hearers  several 
years,  but  who  are  as  unable  to  answer  some  of  the  plainest 
questions  as  if  they  had  never  heard  the  gospel  in  their  lives." 
In  another  place  he  says,  "  In  overthrowing  the  errors  of 
Popery,  many  have  run  into  the  opposite  error,  and,  lest  they 
should  seem  to  favour  the  doctrine  of  auricular  confession, 
have  neglected  all  private  instruction."  Dr.  Doddridge  says, 
"My  heart  does  not  upbraid  me  with  having  kept  back  any 
thing  that  was  profitable  to  my  people  from  the  pulpit;  but  I 
fear  that  I  have  not  followed  them  sufficiently  with  personal 
and  domestic  exhortations."  Dr.  Watts  says,  "  He  that  has 
the  happy  talent  for  parlor  preaching,  has  sometimes  done 
more  for  Christ  and  souls,  in  the  space  of  a  few  moments, 
than  by  the  labors  of  many  hours  and  days  in  the  U-sual  course 
of  preaching  from  the  pulpit."  Bishop  Home  says,  "  A  sea- 
sonable word,  spoken  in  common  conversation,  is  often  more 
regarded  than  a  formal  discourse  from  the  pulpit."  It  is  stated 
of  Archbishop  Usher,  that  he  was  eminently  useful  in  that 
way.  "  If  at  his  table,  there  you  might  find  him  clearing  dif- 
ficulties of  scriptures,  especially  when  learned  men  did  visit 
him,  exceedingly  improving  every  subject,  to  the  edification 


LECTURES  ON  THE  PASTORAL  OFFICE. 

of  his  hearers.  The  most  learned  or  the  meanest  capacities 
might  very  much  improve  by  his  table  talk,"  He  was  so  ex- 
cellent in  this  way,  that  Bishop  Burnet  says,  it  often  put  him 
in  mind  of  the  Queen  of  Sheba's  speech  to  Solomon  :  "Happy 
are  these  thy  servants  that  stand  about  thee,  and  continually 
hear  thy  wisdom."  Very  truly  does  the  Bishop  of  Winchester 
say,  "  Our  conversation  is,  in  a  general  way,  a  very  faithful 
symptom  of  the  state  of  the  heart.  A  man  will  naturally  be 
telling  of  the  things  which  interest  him  most.  In  proportion 
as  he  feels  the  comfort  of  religious  truths  in  himself,  he  will 
be  anxious  to  have  others  participate  in  the  same  saving 
knowledge,  and  extend  the  kingdom  of  Christ  through  all  his 
connections."  I  will  only  add  one  more  remark  in  favor  of 
this  kind  of  preaching,  which  is,  that  you  may  not  only  say 
things  in  a  plainer  and  more  impressive  manner,  but  that  you 
may  say  many  things  in  private  conversation  which  you  can- 
not from  the  pulpit;  you  may  ask  and  answer  questions,  solve 
scruples,  remove  objections,  reprove  faults,  and  communicate 
knowledge  in  the  parlor,  which  cannot  be  done  in  the  pulpit. 
A  portion  of  the  time  which  is  spent  in  polishing  and  perfect- 
ing sermons  would  often  be  better  spent  in  laying  up  materials 
for  private  discourse,  and  in  using  the  same  in  pastoral  visits. 

It  is  important  to  remark  that  this  is  especially  one  of 
those  thinsrs  which  must  be  well  done  in  order  to  be  effec- 
tual.  Some  ministers  had  better  visit  less,  except  they  can 
manage  conversation  better.  Of  some  it  has  been  too  truly 
said,  that  they  ought  to  be  never  anywhere  else  but  in  the 
study  or  the  pulpit,  on  account  either  of  the  lightness,  or  im- 
prudence, or  uncharitableness  of  their  conversation.  We 
would,  therefore,  suggest  some  rules  for  the  right  conduct  of 
religious  conversation. 

1st.  We  must  exercise  a  sound  judgment  in  determining 
when  it  is  proper  to  introduce  it.  To  drag  it  in  on  occasions 
when  no  suitable  opening  is  presented,  in  some  formal  way, 


LECTURE   XVI.  189 

and  as  it  were  by  force,  is  often  very  revolting.  But  since 
more  ministers  are  apt  to  err  on  the  other  side,  through  over 
much  caution,  let  me  quote  the  words  of  Dr.  Watts,  who 
fears  "  that  our  caution  has  been  carried  much  further 
through  our  own  cowardice  or  carnality  of  spirit,  than  David 
ever  practised  it  in  the  39th  Psalm,  or  our  Lord  meant  it  in 
the  7th  of  St.  Matthew.  Let  us  take  heed  that  we  abuse  not 
this  prudent  caution  to  a  manifest  neglect  of  our  duty,  and  to 
withholding  our  lips  from  the  things  of  God,  when  Providence 
gives  us  a  fair  opportunity  to  speak  of  them." 

2d.  Let  our  conversation  be  such  as  to  encourage  people 
to  open  their  souls  freely  to  us  on  the  subject  of  personal  re- 
ligion. Let  them  see  that  we  understand  and  love  the  sub- 
ject, and  can  give  them  counsel  and  encouragement.  Let 
them  never  have  cause  to  call  in  another  physician  of  souls 
by  reason  of  our  ignorance,  negligence,  or  want  of  sympathy 
and  tenderness.    A  minister  is  undone  when  it  comes  to  that. 

3d.  In  going  from  house  to  house,  we  should  avoid  as 
much  as  possible  all  conversation  about  things  of  a  personal 
character — should  frown  upon  rather  than  encourage  any- 
thing like  evil  speaking,  and  when  we  cannot  avoid  hearing 
such  things,  be  very  particular  how  we  repeat  them.  The 
minister  will  be  the  first  and  highest  authority  for  any  evil 
report  and  marvellous  story.  Such  will,  if  possible,  be  laid 
at  his  door.  "  A  minister's  breast,"  said  an  old  writer, 
should  be  like  the  old  lion's  den  in  the  fable,  into  which  many 
strange  things  were  seen  to  enter,  but  out  of  which  none  ever 
returned."  The  minister,  above  all  men,  should  be  the  one 
to  cover  over  strifes  by  silence,  and  not  stir  them  up  by  re- 
peating the  provocations  thereof. 

4th.  Beware  of  too  much  conversation  about  things  in 
dispute  between  different  churches  and  parties.  Take  proper 
pains,  in  due  proportion  to  their  relative  importance,  to  in- 
struct your  people  in  the  peculiarities  of  our  Church,  but  let 


186  LECTURES  ON  THE  PASTORAL  OFFICE. 

it  be  evident  that  you  are  far  more  anxious  to  make  men 
christians  than  churchmen,  and  that  you  esteem  the  great 
doctrines  and  duties  of  religion,  more  than  its  forms.  Avoid 
all  bitterness  in  speaking  of  those  who  differ  from  you.  The 
good  Melancthon  used  to  long  for  Heaven  for  seven  reasons  ; 
one  of  which  was,  that  there  he  should  be  delivered  from  re- 
ligious controversy.  My  old  preceptor  in  theology,  the  good 
Mr.  Addison,  of  Maryland,  so  disliked  it,  that  for  a  long  time 
he  could  not  be  induced  to  take  a  religious  paper,  thinking 
that  such  ministered  to  strife.  He  told  me  one  day,  that  if  a 
man  given  to  controversy  should  come  to  see  him  on  a  bright 
sunny  day,  and  should  walk  to  the  window  and  say,  '  bless 
me,  how  it  is  raining,'  that  he  certainly  would  not  contradict 
him,  but  would  only  say,  'well,  sir,  let  it  rain.'  Hooker's 
testimony  on  the  subject  of  religious  controversy,  is  very  af- 
fecting. Adopting  the  words  of  Nazianzen,  he  says,  "  my 
mind  leadeth  me  to  fly  and  to  convey  myself  to  some  corner 
out  of  sight,  where  I  may  'scape  from  this  cloudie  tempeste 
of  maliciousness,  whereby  all  parts  are  entered  into  a  deadly 
war  among  themselves,  and  that  little  remnant  of  love  that 
was,  is  new  consumed  to  nothing.  The  only  godliness  we 
glory  in,  is  to  find  out  something  whereby  we  may  judge 
others  to  be  ungodly.  Each  other's  faults  we  observe  as  mat- 
ter of  exprobation  and  not  of  grief"  You  will  be  especially 
tempted  to  controversy  when  you  first  enter  on  parish  duties, 
and  come  into  collision  with  opposing  ministers  and  denomi- 
nations. Some  ministers  have  their  whole  system  of  Church 
polity,  and  much  of  their  doctrine,  changed  by  such  contests. 
I  have  heard  of  one  who  was  very  moderate  in  all  his  views 
at  the  time  of  his  ordination,  but  by  reason  of  unexpected 
controversy  soon  after,  was  in  a  few  months  so  revolutioni- 
zed as  to  express  some  doubt  whether  it  was  proper  to  speak 
to  any  of  those  who  were  not  of  the  true  Apostolic  Church  as 
he  understood  it.     When  you  get  into  such  controversy  and 


LECTURE  XVI.  187 

permit  your  opposition  to  individuals  and  sects  to  influence 
your  mind  as  to  their  doctrines  and  ])ractices,  you  are 
very  liable  to  become  prejudiced  against  them,  no  matter 
how  conformable  they  may  be  to  God's  word.  The  Puritans 
had  their  weaknesses  and  their  uncharitableness,  on  account 
of  which  Episcopalians  generally  have  conceived  a  strong 
dislike  to  them  as  a  body,  and  have  often  permitted  their 
prejudices  to  extend  to  many  things  which  are  sound  in  their* 
doctrine  and  holy  in  their  practice.  We  should  beware  of 
the  same  error  as  to  surrounding  denominations.  Let  us  love 
and  respect  scriptural  doctrine  and  true  piety  wherever  it  is 
found.  If  any  undervalue  the  doctrines  and  forms  of  our 
Church,  and  the  piety  of  its  ministers  and  members,  let  us  not 
follow  their  example  and  undervalue  them. 

ON  VISITING  THE   SICK   AND  DYING. 

There  is  one  occasion  of  visiting,  on  the  right  improve- 
ment of  which  much  depends.  It  is  the  visitation  of  the 
sick  and  dying.  The  Church  has  shown  her  estimate  of  its 
importance  by  having  a  special  service  for  it.  There  the 
man  of  God  ought  to  be  at  home.  If  he  does  not  love  to  be 
in  the  house  of  mourning  far  more  than  in  the  house  of 
feasting,  ,he  had  better  lay  down  his  ministry  and  seek  some 
more  congenial  occupation.  There  he  should  go  to  be  im- 
proved, as  well  as  to  improve  ;  to  have  his  own  heart  made 
better,  as  well  as  to  comfort  the  hearts  of  others.  Let  me 
read  to  you  from  Smith's  Lectures  on  the  Ministry  an  in- 
teresting exhibition  of  this  trait  in  the  ministerial  character. 
It  is  set  forth  in  an  allegoiy,  entitled  "  Tillan  the  Merciful." 
"  If  the  angel  of  distress  or  death  knocked  at  any  door  within 
his  district,  the  first  that  heard  and  the  next  that  knocked 
was  Tillan.  At  length  the  hour  of  his  own  departure  came, 
and  a  convoy  of  angels  received  his  spirit.  Borne  on  their 
wings  he  flew  towards  Heaven,  and  saw  the  portals  already 


i 


188  LECTURES  ON  THE  PASTORAL  OFFICE. 

open,  when  a  ministering  spirit  passed  them  downwards  on 
his  way  to  visit  a  saint  in  prison.  '  That  is  hke  entering 
this  Paradise,'  said  Tillan,  looking  wishfully  after  him,  as  if 
he  envied  him  his  errand.  Angels  almost  blamed  him  for 
having  said  so,  but  God  immediately  ordained  him  to  be  a 
minister  of  mercy.  'Go,'  said  he  'and  divert  that  storm 
which  rages  on  the  earth,  lest  that  desert  tract  before  it  pe- 
rish.' 'To  do  thy  will  on  errands  of  mercy  is  the  essence  of 
Heaven  to  me,'  said  Tillan,  as  he  flew  with  the  speed  of  a 
sunbeam  to  turn  the  course  of  the  tempest.  But  hearing 
the  moan  of  distress  as  he  was  passing  over  a  cottage,  Tillan, 
as  he  was  wont,  would  stop,  though  but  for  a  moment,  to 
minister  consolation  to  a  soul  whose  painful  trial  was  to 
cease  forever.  In  that  moment,  by  a  sudden  commotion  of 
earth  and  ocean,  the  desert  sunk  and  perished.  Tillan  blush- 
ed as  he  returned ;  angels  trembled  for  his  fate,  and  the  first 
sons  of  light  were  afraid  to  look  to  the  throne  of  God.  But 
God  remembered  the  habits  of  Tillan's  life,  and  said,  '  Bles- 
sed are  the  merciful.' 

Let  me  not  fail  to  remind  you,  my  young  friends,  that 
Christ  represents  himself  as  dwelling  in  the  poor,  and  in 
prisons,  and  places  of  want,  and  that  if  we  would  find  him 
we  must  go  there.  It  is  an  easy,  and  quite  an  agreeable 
thing,  to  go  to  the  house  of  the  great,  where  all  is  comfort, 
and  elegance,  and  refinement,  to  enter  the  chamber  of  the 
rich  and  sit  beside  him  as  he  lies  on  some  bed  of  down,  or 
reclines  on  some  couch  of  ease ;  but  to  go  to  the  cabin  or 
hovel  of  want  and  disease,  is  another  thing.  And  yet  this 
is  the  very  thing  we  are  enjoined  to  do — though,  of  course, 
not  to  neglect  the  rich,  who  may  often  be  the  most  pitiable 
objects,  in  view  of  the  death  and  eternity  which  are  at  hand. 
It  is  ours  to  hasten  to  the  side  of  rich  and  poor. 

But  we  should  go  to  neither  unprepared.  It  is  an  occa- 
sion susceptible  of  too  high  improvement  to  be  approached 


LECTURE  XVI.  189 

without   due  care.      "It   is    somewhat   strange,"    says  one, 
*'  that  ministers  who  take  so  much  pains  for  the  pulpit,  should 
generally  take  so  little  to  prepare  for  this,  which  is  one  of 
the  most  difficult  and  important  duties  of  the  ministry."     It 
is  very  desirable   to  have  in  readiness  a  good  store  of  scrip- 
tural expressions  adapted  to  the  comfort  and  support  of  the 
afflicted.      These  can  easily   be  collected  out  of  the  Bible. 
We  cannot  be  too  tender,  and,  at  the  same  time,  too  faithful, 
so  as  to  do  real  good  to  the  sick  and  afflicted  and  to  have 
the  approbation  of  our  own  minds  afterwards.      Now  it  is 
that   prayer    is   most  soothing    and    salutary.      The  prayer 
should  be  short,  serious,  solemn,  and  adapted  to  the  state  of 
the   soul  of  the  sick  man  and  the  probability  of  his  death. 
The  prayers  of  the  Visitation  Office  are  excellent,  but  not 
always  sufficiently  expressive  of  each  case,  and,  therefore, 
when  set  forth   in  our   Mother  Church,  were  only  recom- 
mended when  suitable — others  being  allowed — that  is,  any 
which  the   minister  chose  to  offiir,  whether  his  own  or   those 
of  others.     I  hope  none  of  you  entertain  prejudices  against 
extemporaneous    prayers    on    these    and    similar    occasions, 
where  variety  and  adaptation  are  required.     Besides,  that   I 
am  well  persuaded,  with  the  learned  Bingham,  that  the  Apos- 
tles and  their  successors  mingled  such  with  the  very  brief 
Liturgies  in   early  use ;    it    is  a  well    known  fact    that    the 
Church  of  England  has  never  forbidden  it  even  in  the  pul- 
pit before  and  after  sermon,  and  that  it  is  the  practice  of 
many  of  her  clergy  to  use  it  then  and  on  many  occasions  of 
social  worship,  and    in   their  visits    to   the  sick    and  dying. 
Bishop  Hall's  testimony  is  very  strong  on  this  point.     "Far 
be  it  from  me  to  discourage  any  one  from  the  use  of  con- 
ceived prayer  in  their  private  devotions,  and  upon  occasions 
also  in  public   I  would  hate  to  be  guilty  also  of  pouring  so 
much  water  upon  the  spirit  to  which  I  would  gladly  add  oil 
rather.     No,  let  the  full  soul  pour  itself  out  in  gracious  ex- 


190  LECTURES  ON  THE  PASTORAL  OFFICE. 

pression  of  its  holy  thoughts  into  the  bosom  of  the  Almighty. 
What  I  have  professed  concerning  conceived  prayer  is  that 
which  I  have  ever  allowed  and  ever  practised,  both  in  pri- 
vate and  public.  God  is  a  free  spirit,  and  so  should  ours 
be  in  pouring  out  our  voluntary  devotions  upon  all  occasions. 
Nothing  hinders,  but  this  liberty  and  a  public  liturgy  should 
be  good  friends  and  go  hand  in  hand  together,  and  whoso- 
ever would  forcibly  separate  them,  let  them  bear  their  own 
blame.  The  over  vigorous  pressing  of  the  Liturgy  to  the 
jostling  out  of  preaching  and  conceived  prayers,  was  never 
intended  by  the  law  makers  and  moderate  governors  of  the 
Church."  Although  other  prayers  than  those  of  the  Prayer 
Book  are  but  seldom  used  in  our  American  Church  after 
sermon,  there  is  nothing  to  forbid  it,  and  as  to  the  liberty 
of  extemporaneous  prayer  in  private  or  on  many  occasions 
of  social  worship,  no  attempt  has  ever  been  made  to  inter- 
fere with  it,  and  it  is  believed  never  will.* 

I  conclude  this  lecture  by  some  advices  as  to  the  course 
to  be  pursued  and  the  language  to  be  used,  when  the  house  of 
sickness  becomes  the  house  of  death.  I  have  already  warned 
you  against  committing  yourselves  to  the  general  practice  of 
funeral  sermons,  because  of  their  tendency  to  saint  worship, 
the  exaltation  of  human  merit  and  the  doctrine  of  supereroga- 
tion. You  must  not,  however,  suppose  that  the  dispensing 
with  this  practice  will  of  itself  do  away  with  all  the  evils 
complained  of.  You  may  speak  privately  in  such  a  way  as 
to  foster  the  same  false  views  and  contradict  all  that  you 
have  said  from  the  pulpit  against  relying  oa  death  bed  repen- 

*  On  the  subject  of  extempore  prayers,  I  once  had  a  conversation  with  Bi- 
shop Hohart,  wlio  not  only  adniitied  the  lawfuhiess  of  it,  but  said  he  often  prac- 
tised it.  On  mentioning  this  to  some  one  I  learned  that  the  Bishop  was  conside- 
red as  excelling  in  such  devot'onal  exercises  at  the  bed-side  of  ihe  sick  and  dying. 
When  it  was  proposed  by  one  of  ihe  Bishops  to  have  more  prayers  added  lo  the 
Visitation  Office,  in  order  to  supply  the  deficiency  thereof,  he  exj)ressed,  in  stronor 
language,  his  surprise  that  any  should  require  such  helps  in  a  sick  room. 


LECTURE  XVr.  l#f 

tances,  and  about  the  absolute  necessity  of  a  renovated  nature, 
in  order  to  heaven.  On  no  occasion  is  stern  fidelity  more 
needful  than  on  these.  It  is  hard  to  satisfy  surviving  friends 
and  relatives.  If  ministers  do  not  encourage  hope,  even  from 
the  slightest  word,  look,  or  sign,  friends  are  sometimes  offended. 
In  order  to  justify  christian  friends,  relatives  and  ministers- 
in  speaking  peace  to  the  dying  and  cherishing  hope  for  the 
dead,  they  are  strongly  tempted  to  sink  down  to  lower  views 
of  religion  than  the  gospel  sanctions.  Silence,  then,  though 
it  may  sometimes  seem  to  be  painfully  expressive  silence,  is 
the  true  wisdom  and  honesty  in  many  cases.  If  the  ministers 
lead  the  way,  either  in  private  or  public,  in  the  utterance  of 
hope  or  confidence  on  insufficient  grounds,  the  people  will 
readily  follow,  and  all  will  become  saints  in  their  last  moments. 
I  do  not  say  that  we  are  forbidden  to  speak  joyfully  and  con- 
fidently of  some,  yea,  of  many.  Scripture  sanctions  it.  The 
dying  words  and  looks  of  the  departed  call  upon  us  to  say, 
"  Let  me  die  the  death  of  the  righteous." 


.* 


*^i 


LECTUHE  XVIL 


ON  CERTAIN  WEAKNESSES  AND  IMPROPRIETIES  WHlCH 
HINDER  A  MINISTER'S  USEFULNESS. 

Having  spoken  of  things  to  be  said  and  done,  in  order  to  fulfil 
the  pastoral  office,  I  would  now  caution  against  some  things 
which  should  be  left  unsaid  and  undone,  in  order  to  usefulness 
in  the  same.  We  are  poor  frail  creatures  at  best.  We  are 
of  like  infirmities  with  all  others.  In  some  things  we  are 
more  tempted  than  most  others,  and  being  but  earthen 
vessels,  are  easily  broken.  I  have  already  stated  that  there  is 
something  in  the  ministerial  office  very  productive  of  an 
uudue  estimate  of  ourselves.  I  have  something  more  to  say 
on  that  subject  in  the  way  of  warning,  lest  this  weakness 
appear  in  private,  as  well  as  public,  in  the  pastor  as  well  as 
the  preacher.  As  self-righteousness  is  the  besetting  sin  of 
Christians  in  general,  so  vanity  is  the  besetting  sin  of  minis* 
ters  in  particular.  It  belongs  to  the  original  temperament  of 
some,  much  more  than  of  others,  and  is  the  most  obstinate 
and  incurable  of  all  the  faults  of  human  nature.  It  is  the 
more  difficult  to  be  known  by  ourselves,  and  to  be  effectually 
rebuked  by  others,  because  it  is  generally  associated  with 
good  nature,  and  other  amiable  qualities.     The  vain  man  is 


LECTURE  XVII.  }|tf 

SO  self-satisfied,  that  it  is  hard  to  persuade  him  that  all  others 
are  not  pleased  with  him.  This  fault  is  sometimes  generated 
in  the  bosoms  of  ministers  who  both  by  nature  and  grace 
seemed  mqst  free  from  it.  As  the  continual  dropping  of 
water  wears  away  stone,  so  the  continual  incense  offered  to 
our  vanity  leads  us  at  length  to  part  with  our  own  first 
humble  opinion  of  ourselves,  and  to  think  that  there  must  be 
something  more  than  commonly  excellent  in  us.  No  matter 
how  humble  our  talents,  or  how  poor  our  performances,  we 
shall  still  find  some  to  flatter  us,  and 

"  Praise  from  the  lips  of  infants, 

And  of  shrivelled  bald  decrepitude,  still  is  sweet. 

Hard  it  is  to  say  from  the  very  heart, 

Farewell  the  wish  for  human  praise, 

The  music  of  a  name."  , 

If  we  cannot  find  others  to  admire  and  praise  us,  we  are 
tempted  to  think  that  it  is  through  ignorance,  envy,  or  some 
other  cause,  and  we  sit  down  to  admire  ourselves,  like  per- 
sons alone  before  some  flattering  mirror.  Horace  says,  "  Alter 
alteri  satis  amplum  theatrum  sumus.  Satis  unus,  S'a'is  nul'.us." 
How  ashamed  would  some  persons  be,  if  their  soliloquies 
were  heard  and  read  by  others.  Even  those  who  write  and 
preach  against  the  love  of  human  glory,  are  tempted  to  wish 
for  the  glory  of  doing  it  well,  and  find  it  hard  to  bring  them- 
selves to  the  just  estimate  of  it,  as  taught  by  the  above 
mentioned  poet,  who  styles  it,  "  Fama  nominis  umbra."  What 
is  fame  but  a  shadow,  and  should  a  wise  man  be  ever  looking 
at,  and  admiring  his  shadow  ?  "  Let  thy  face,"  said  one, 
"  shine  like  that  of  Moses,  to  others,  but  make  no  looking 
glasses  to  thyself"  It  is  hard  to  be  so  humble  as  to  cast  the 
first  stone  at  ourselves,  and  not  be  angry  if  others  follovv'  our 
example.  It  is  hard  to  shrink  back  from  notice  and  practice 
the  precept,  "  Ama  nesciri  et  pro  nihilo  reputari."     I    was 

conversing  with  a  young  man  once,  on  the  injunction  of  the 
l3 


l94  LECTURES  ON  THE  PASTORAL  OFFICE. 

apostle  "  not  to  think  more  highly  of  ourselves  than  we  ought 
to  think,"  when,  to  my  surprise,  I  found  he  regarded  it,  not 
as  a  warning  against  thinking  too  highly  of  himself,  but 
rather  as  an  injunction  to  think  as  highly  of  himself  as  he 
ought  to  think,  and  not  fall  below  the  aim  which  his  talents 
and  graces  justified.  There  are  some  things  told  on  this 
subject  which  ought  to  fill  young  ministers  with  great  dread, 
lest  they  be  deceived  by  the  love  of  fame.  The  influence  of 
praise  over  this  principle  of  vanity  is  most  remarkably  exem- 
plified in  the  case  of  a  Jesuit,  who  had  been  employed  twenty 
years  in  missions,  but  who  owned  privately  to  a  friend,  that 
while  he  did  not  believe  in  the  existence  of  a  God,  he  had 
faced  death  twenty  times  for  the  sake  of  the  religion  which 
he  preached  to  the  savages  with  great  success.  On  his  friend 
representing  to  him  the  inconsistency  of  his  zeal;  "Ah," 
replied  the  missionary,  "  you  have  no  idea  of  the  pleasure 
W'hich  is  felt  in  commanding  the  attention  of  twenty  thousand 
people,  and  in  persuading  them  to  believe  what  we  do  not 
believe  ourselves." 

But  even  where  there  is  entire  sincerity  of  belief  in  the 
things  preached,  if  the  pulpit  talents  are  of  high  order,  the 
temptation  to  an  undue  regard  to  human  applause  is  so  great, 
that  one  might  be  led  to  say,  had  we  not  better  draw  back 
from  this  perilous  position,  or  neglect  our  gift,  and  preach  less 
acceptably,  and  thus  avoid  the  danger.  An  anecdote  told  of 
St.  Bernard  shall  be  my  answer  to  this.  He  also  was  greatly 
tempted  by  the  Devil  on  account  of  his  eloquence,  but  instead 
of  giving  up  the  ministry  to  avoid  the  temptation,  he  said  to 
the  Devil,  "I  neither  beganpreacliingfor^tijee^^ior  will  I  make 
an  end  for  thee."  Let  me  therefore  instead  of  advising  you 
to  abandon  the  thought  of  the  ministry  in  order  to  avoid  this 
evil,  rather  show  you  what  are  the  temptations  to  which  you 
are  subjxsct,  and  exhort  you  to  escape  them. 

1st.  In  the  first  place,  this  vanity  shows  itself  in  an  undue 


LECTURE  Xtl.  105 

desire  to  be  eloquent  and  admired.  A  few  words,  and  thoso 
the  words  of  others,  shall  suffice  on  this  point,  which  has  already 
been  somewhat  discussed.  Kirk  White  said,  "If  any  man 
ascend  the  pulpit  with  the  intention  of  uttering  a  fine  thing, 
he  commits  a  deadly  sin."  St.  Augustine  mourned  to  think 
that  in  his  early  ministry  he  had  been  so  anxious  "ut  placeret, 
non  ut  doceret."  Jerome  complained  of  some  in  his  time, 
"Id  habent  curae,  non  quomodo  scripturarum  medullos  edant; 
sed  quomodo  aures  populi  declamatorum  flosculis  mulceant." 
It  was  said  of  one  of  the  fathers,  that  he  would  often  weep  at 
the  applause  which  was  given  to  his  sermons.  "  Would  to 
God  ;"  said  he,  "  they  had  rather  gone  away  silent  and  thought- 
ful." "  I  love  a  serious  preacher," said  Fenelon,  "who  speaks 
for  my  sake,  not  his ;  who  seeks  my  salvation,  not  his  own 
glory."  But  far  above  all  these  is  the  testimony  of  St.  Paul. 
"  We  preach  not  ourselves,  but  Christ  Jesus  the  Lord,  and 
ourselves  your  servants  for  Jesus'  sake."  How  hard  it  is  to 
hide  our  little  selves  even  behind  the  glorious  Messiah  ;  and 
even  when  preaching  Christ,  to  keep  from  valuing  ourselves 
for  so  doing. 

2dly.  This  weakness  tempts  us  not  merely  to  prepare  fine 
things  for  the  pulpit,  and  to  show  off  ourselves,  and  speak  of 
ourselves  while  there,  to  the  injury  of  religion,  but  it  comes 
down  from  the  pulpit  with  us,  and  follows  us  into  private  in- 
tercourse. Sometimes  a  minister  rather  than  not  say  some- 
thing of  himself,  will  talk  of  his  faults,  will  pernaps  condemn 
his  sermons  as  poor  performances,  but  evidently  in  such  a  way 
as  to  draw  forth  that  in  which  he  delights,  viz.  his  own  praise, 
and  he  will  always  find  some  to  administer  it.  The  best  way 
is  that  of  Solomon,  "  neither  praise,  neither  condemn  thyself." 
Better  keep  yourself  and  your  affairs  as  much  as  possible  out 
of  view,  that  something  better  may  be  heard  and  seen.  Bishop 
White  and  Bishop  Griswold  were  both  most  remarkable  for 
this  in   conversation,  preaching,  and  writing.     The  word  / 


it 


196  LECTURES  ON  THE  PASTORAL  OFFICE, 

seldom  came  from  their  lips  or  pen.  Bishop  White  would 
sometimes  to  the  amusement  of  his  readers  employ  one  or 
more  long  sentences,  in  order  to  avoid  using  the  first  person. 
In  this  respect  it  becomes  us  to  deny  ourselves  and  give  the 
preference  to  our  Lord  and  to  others. 

3dly.  Our  vanity  shows  itself  in  a  way  already  hinted  at, 
viz.  in  relying  on  our  talents,  so  as  not  to  study  our  sermons 
with  sufficient  care  to  make  them  effective,  and  also  in  wish- 
ing to  seem  to  have  studied  them  less  than  we  really  have,  in 
order  to  magnify  our  genius.  I  have  spoken  of  the  sin  of 
delaying  our  work  either  in  whole  or  part  until  Saturday  eve- 
ning or  Sunday  morning,  and  how  superficial  and  defective  it 
must  be,  however  our  vanity  or  the  flattering  of  others  may 
represent  it  to  us.  Let  me  add,  what  should  ever  be  re- 
membered, that  our  chief  hearer  is  God  himself,  who  does  not 
like  to  be  served  with  what  costs  us  nothing.  It  is  also  show- 
ing disrespect  to  our  people  which  they  are  sure  to  feel.  I 
once  heard  a  vain  young  minister,  after  taking  his  text,  say 
that  he  had  yet  to  read  a  commentator  on  it,  and  then  pro- 
ceeded to  give  his  own  crude  views.  I  heard  another,  in  a  more 
private  lecture,  say,  that  while  sitting  in  the  room,  it  had  oc- 
curred to  him  that  he  would  speak  from  a  passage  which  he 
had  never  discoursed  from  before.  He  then  proceeded  in  an 
elaborate  lecture  on  a  difficult  passage,  which  must  have 
awakened  in  more  than  one  mind  the  suspicion,  that  the  sub- 
ject had  not  been  altogether  unstudied  by  him.  I  need  not 
say  how  very  unbecoming  are  such  exhibitions  of  vanity,  and 
how  they  must  sink  the  ministerial  character  in  the  esteem  of 
the  wise. 

4thly.  It  sometimes  shows  itself  in  the  desire  to  be  re- 
garded as  very  independent  and  original ;  in  a  dread  of  seem- 
ing to  follow  the  direction  of  any  other  whatever ;  in  a  fond- 
ness for  diflTering  and  debating ;  for  striking  out  into  some  new 
path  ;  in  a  want  of  respect  for  the  opinion  of  the  more  wise 


LECTURE  xvir.  "^^  197 

and  experienced.  Some  will  even  depart  from  their  real 
sentiments  at  times  for  the  mere  vanity  of  seeming  indepen- 
dent. There  is  sometimes  the  very  disgusting  assumption  of 
superior  wisdom  and  piety  even  in  young  men.  A  young 
minister,  who  was  peculiarly  beset  with  vanity,  once  said  to 
me,  that  he  had  never  met  with  that  person  in  the  Church,  of 
any  party,  with  whom  he  agreed  ;  that  he  had  a  system  en- 
tirely his  own.  Of  course  he  alone  was  right,  and  all  others 
wrong.  I  am  far  from  commending  that  party  spirit  which 
blindly  follows  some  leader  or  leaders  ;  but,  as  all  men  will  in 
reality  lean  to  one  or  other  of  the  leading  parties  into  which 
the  Church  is  usually  divided,  he  had  better  avow  it,  and  not 
affect  this  superior  wisdom  and  independence. 

5thly.  This  vanity  and  over-estimation  of  ourselves  shows 
itself,  on  our  first  entrance  upon  the  ministry,  in  prompting 
us  to  seek  a  higher  station  and  larccer  field  than  we  are  fitted 
for.  A  most  important  feature  in  personal  holiness  is  an 
humble  opinion  of  ourselves.  When  we  think  of  the  ministry, 
we  should  feel  that  we  are  utterly  unworthy  of  it,  and  that 
the  very  lowest  station  is  too  high  for  us.  Instead  of  seeking 
high  things  for  ourselves,  we  should  seek  them  not,  but  choose 
the  lowest  seat,  until  we  are  plainly  called  to  a  higher.  It  is 
the  wisest  as  well  as  humblest  course  to  choose  a  small  field 
at  first,  and  by  trial  learn  whether  we  can  cultivate  a  large 
one.  It  often  happens  that  young  ministers  aim  high  at  first, 
and  reach  their  aim,  but  soon  find,  to  their  mortification,  that 
they  must  come  down  to  a  lower  point.  The  large  field  must 
be  relinquished  for  the  small  one ;  the  large  town  church  and 
congregation  must  be  exchanged  for  the  small  country  parish. 
Had  they  attempted  less  at  first,  they  might  have  been  able 
to  undertake  more  afterwards.  Dr.  Doddridge,  being  ofTered 
two  situations  when  he  entered  the  ministry,  chose  a  very 
obscure  one,  and,  in  reply  to  a  fellow  pupil,  who  condoled 
with   him  on  being  buried  alive,  said  :    "  I  can  willingly  give 


198  LECTURES  ON  THE  PASTORi^L  OFFICE. 

up  the  charms  of  London — the  luxury,  the  popularity,  the 
company  of  it, — for  the  secret  pleasures  of  rational  employ- 
ment and  self-approbation.  Instead  of  lamenting  it  as  a  mis- 
fortune, you  should  congratulate  me  on  it  as  a  happiness,  that 
I  am  confined  to  an  obscure  village,  seeing  it  gives  me  so 
many  valuable  advantages  to  the  most  important  purposes  of 
devotion,  of  philosophy,  and,  I  may  add,  of  usefulness."  The 
bishops  of  the  Church,  at  whose  disposal  the  labors  of  the 
deacons  are  placed,  have  a  full  opportunity  of  seeing  the 
vi^orking  of  this  principle  at  the  very  commencement  of  the 
ministerial  life.  Then,  when  the  young  evangelists  ought  to 
be  willing  and  glad  to  go  to  any  part  of  the  earth,  with  the 
privilege  of  preaching  the  gospel — when  their  only  question 
should  be,  "  Lord,  whither  would'st  thou  have  us  to  go  ?" — 
when,  if  ever,  vanity,  ambition,  and  the  love  of  ease,  should 
have  no  place  within  them — when  the  love  of  souls  and  the 
desire  of  labor  should  be  strong  in  their  hearts — even  then  do 
we  sometimes  find  that  vanity  and  selfishness  seek  the  best 
and  largest  fields.  Nor  is  it  easy  to  convince  them  that  they 
may  have  made  an  over-estimate  of  their  fitness  for  the  sta- 
tion sought  after.  No  doubt  many  deceive  themselves  into 
the  belief  that  the  desire  of  greater  usefulness  is  the  only,  or 
the  prevailing  motive,  for  desiring  this  larger  field ;  but  they 
should  remember  that  there  are  but  few  large  fields — that  the 
many  are  small  ones  ;  and  surely  humility  should  make  them 
say,  send  us  to  the  smaller  ones,  and  let  the  larger  be  reserved 
for  the  more  experienced.  But  this  evil  does  not  merely  show 
itself  in  the  first  choice  of  a  field.  After  one  has  been  chosen, 
and  found  too  large  or  difficult  for  our  management,  it  is 
sometimes  hard  to  be  convinced  of  this.  Pride  often  rises  up 
in  aid  of  vanity,  to  make  us  refuse  to  withdraw,  after  the  most 
decided  evidences  on  the  part  of  our  employers  that  we  should 
do  so.  How  often  does  it  happen  that  ministers  remain  in 
situations  for  months  and  )-ears  after  their  usefulness  is  gone. 


LECTURK  XVII.  199 

and  when  the  cause  of  religion  is  languishing,  merely  because 
they  are  unwilling  "not  to  think  of  themselves  more  highly 
than  they  ought  to  think,"  or  from  the  weakness  of  refusing 
to  acknowledge  the  fact  of  their  being  unacceptable.  In 
nothing  ought  a  minister  to  be  more  faithful  to  himself  and 
the  cause  of  religion  than  in  begging  his  brother  ministers  and 
friends  to  be  honest  with  him  in  declaring  his  true  standing. 
The  performance  of  this  duty  is  sometimes  the  most  painful, 
the  most  fruitless,  and  most  offensive  of  all  the  duties  belonging 
to  the  Episcopal  office.  When  bishops  have  most  earnestly 
desired  to  do  a  service  to  unacceptable  ministers,  by  advising 
them  to  retire  from  some  position,  and  thus  save  them  from 
greater  mortification,  they  have  received  only  upbraidings, 
and  been  classed  with  the  enemies  of  him  whom  they  wished 
to  benefit.  I  am  far  from  meaning  to  encourage  that  critical 
spirit  in  the  people  which  makes  them  hard  to  please.  I  am 
far  from  saying  or  thinking,  that  when  some  few  persons  in  a 
conorre2i;ation  are  dissatisfied  with  a  minister,  either  because 
he  has  done  his  duty  faithfully,  or  is  not  so  talented  as  some 
would  wish,  that  he  must  resign ;  for  that  would  be  placing 
the  minister  and  congregation  in  the  hands  and  at  the  mercy 
of  a  few  persons,  and  they  perhaps  injudicious  and  irreligious 
ones.  I  only  mean  to  say,  that  every  minister  should  desire 
to  know  his  real  capacity,  and  to  find  out  what  is  his  duty. 

6thly.  Having  thus  spoken  of  the  hindrances  to  our  use- 
fulness presented  by  the  indulgence  of  our  own  vanity,  let  me 
add  something  on  the  great  evil  of  flattering  the  vanity  of 
others,  in  order  to  obtain  popularity.  So  strong  is  this  prin- 
ciple in  human  nature,  and  so  susceptible  of  being  addressed 
and  used  by  those  who  wish  to  gain  influence  and  eff*ect  some 
desired  object,  that  we  find  the  politic  and  designing  in  all 
ages  have  studied  the  subject,  and  practised  the  art  to  perfec- 
tion. Not  only  candidates  for  office  and  honor  and  fortune 
study  and  practise  it  with  the  people,  the  influential  and  the 


200  LECTURES  ON  THE  PASTORAL  OFFICE. 

wealthy,  in  whom  is  the  desired  favor,  but  those  who  wish  to 
please,  seeing  how  grateful  this  incense  is  to  the  human  heart, 
are  ever  tempted  to  make  free  use  of  it,  and  to  say  and  do 
such  things  as  will  flatter  the  vanity  of  those  with  whom  they 
associate,  leading  them  to  suppose  that  they  and  others  hold 
them  in  high  esteem.  The  longer  I  live,  and  the  more  I  see 
and  observe  of  men,  the  more  I  discover  of  the  power  of  such 
flattery  to  effect  its  object.  Even  with  those  who  cannot  but 
understand  and  despise  the  person  offering  it,  it  too  often  pro- 
duces some  effect,  having  a  friend  within  to  plead  its  cause. 
It  is  oftentimes  tried  to  a  great  extent  in  the  training  of  the 
young,  who  are  sought  to  be  flattered  into  diligence  and  obe- 
dience by  continual  and  unmerited  praises  bestowed  upon 
them.  Unfortunately  and  most  sinfully  is  it  sometimes  even 
used  in  the  Church  of  God,  and  by  his  ministers,  who  substi- 
tute flattering  words,  looks,  and  ways,  for  the  words  and  works 
of  love  issuing  from  the  abundance  of  the  heart.  Some  minis- 
ters preach  correctly  from  the  pulpit  on  the  subject  of  human 
depravity,  comprehending  all  their  hearers  in  a  body  in  the 
charge,  but  do  not,  in  their  private  intercourse,  follow  up  the 
charge,  by  dealing  and  conversing  with  each  one,  so  as  to 
continue  the  impression  of  guilt  sought  to  be  made  in  the  ser- 
mon. On  the  contrary,  their  whole  demeanor,  and  especially 
their  flattering  language,  is  calculated  to  awaken  a  different 
feeling  in  the  bosom.  Nothing  can  be  more  inconsistent  with 
our  character  than  this,  and  nothing  better  calculated  to  frus- 
trate the  great  object  of  the  ministry,  which  is,  to  bring  men 
to  repentance,  and  keep  them  ever  in  that  state, — nothing  is 
more  plainly  and  strongly  condemned  by  the  language  and 
conduct  of  the  sacred  writers.  Instead  of  "  flattering  words," 
they  used  "  great  plainness  of  speech."  They  caution  against 
"  prophesying  smooth  things,"  against  "  speaking  peace"  where 
there  is  no  peace,  against  "seeking  our  own  things,"  "our 
own  glory,"  instead  of  the  glory  of  God  and  the  salvation 


LECTURE   XVir. 


of  souls.  Let  me  warn  you  against  every  form  of  this  sin, 
my  young  friends,  for  tiiere  is  much  to  tempt  God's  minis- 
ters to  it  in  the  circumstances  of  our  Church  and  country. 
Not  only  are  ministers  tempted  to  make  much  use  of  this 
potent  instrument,  in  order  to  secure  the  favor  of  their 
people,  but  those  who  would  gain  influence  over  their  bro- 
ther ministers,  especially  over  the  younger  ones,  are  tempted 
to  resort  to  this  easy  and  too  popular  method  of  securing  it. 
Bishops,  also,  who  would  obtain  the  greatest  power,  not  only 
over  the  clergy,  but  the  influential  and  wealthy  laity,  are 
tempted  to  use  the  same  means  of  effecting  their  object. 
Concerning  these  and  all  other  purposes  for  which  we  use 
flattering  words,  or  adopt  means  calculated  to  make  others 
think  well  of  themselves  and  of  us,  I  need  not  say  that  our 
holy  religion  condemns  them  as  sinful.  True  love  to  our- 
selves should  lead  us  to  desire  to  know  each  one  "  the 
plague  of  his  own  heart,"  and  to  become  as  humble  as  pos- 
sible. To  love  our  neighbor  as  ourselves  in  this  respect,  is 
faithfully  to  endeavor  to  aid  him  in  coming  to  the  same  state. 
If  it  be  wrong  in  members  of  the  Church  to  offer  incense  to 
the  vanity  of  their  minister,  and  if  he  should  show  that  he 
rejects  it  as  false  and  flattering,  much  more  is  it  wrong  in 
ministers,  either  directly  or  indirectly,  in  private  or  public, 
by  word  or  deed,  to  encourage  any  other  state  of  mind  in  their 
people  than  that  of  deep  humility  and  self-abasement ;  and 
this  they  can  and  should  do  without  austerity,  censoriousness, 
or  any  neglect  of  the  kindest  and  most  loving  deportment 
towards  them.  The  love  which  they  have  to  exercise  is  espe- 
cially that  love  which  is  "  without  dissimulation,"  and  which 
is  in  fullest  exercise  when  "speaking  the  truth." 

PRIDE   A  HINDRANCE  TO   USEFULNESS. 

Having  thus  considered  the  evils  and  hindrances  to  use- 
fulness,  growing  out  of  the  gratification    of  our   own  and 


202  LECTURES  ON  THE  PASTORAL  OFFICE. 

others'  vanity,  let  me  mention  a  species  of  pride  near  akin  to 
it,  and  which  sometimes  is  not  a  little  in  the  way  of  a  minis- 
ter's usefulness.  It  is  a  jealousy  as  to  the  respect  due  to  our 
office,  which  makes  us  stand  on  too  much  etiquette  and  cere- 
mony, as  to  visits,  attention,  ceremony,  &c.  Some  ministers, 
even  the  younger  ones,  are  extremely  sensitive  of  the  least 
appearance  of  neglect  or  disrespect  which  may  be  offered 
them.  Now  all  this  should  be  left  to  the  men  of  the  world. 
It  becomes  not  the  disciple,  much  less  the  minister  of  the 
meek  and  lowly  Jesus.  As  to  visiting,  instead  of  waiting 
always  for  the  first  visit,  and  for  an  invitation,  I  have  often 
said,  that  in  relation  to  many  persons,  especially  in  country 
parishes,  one  visit  from  the  minister  without  an  invitation,  or 
a  previous  visit,  is  equal  to  two,  as  to  the  effect  upon  the 
person  or  family  visited.  Some,  indeed,  never  will  see  a 
minister  in  their  houses,  unless  he  is  thus  forward  and  uncere- 
monious in  his  attentions.  A  young  minister,  to  whom  I  gave 
this  advice,  told  me  that  he  tried  it  with  the  most  happy 
effect  upon  one  of  the  most  irreligious  persons  in  his  congre- 
gation, one  whom  he  was  cautioned  to  avoid  as  an  enemy  of 
all  godliness,  and  particularly  opposed  to  the  ministers  of  the 
gospel.  As  to  neglects,  or  evil  words  spoken  of  you,  if  you 
perceive  them,  or  hear  of  them,  it  is  often  best  to  be  ignorant 
of  the  same,  and  act  as  though  nothing  had  been  said  or  done, 
and  without  any  cringing  or  hypocrisy,  try  and  overcome 
evil  with  good.  Many  a  time,  by  such  silence  and  seeming 
ignorance,  you  make  a  useful  friend,  whereas,  if  you  notice 
it,  or  call  him  to  account  for  it,  or  by  some  significative 
reserve  or  distance  show  that  you  resent  it,  you,  perhaps, 
make  him  your  enemy  for  life.  Otherwise,  he  might  in  a 
little  while  rejoice  in  the  hope  that  you  had  never  observed 
it,  or  heard  of  it,  and  be  the  more  anxious  to  show  himself 
your  friend.  The  contrary  spirit  to  this,  one  that  is  easy  to 
take  offence,  ever  looking  out  for  slights,  or  affronts,  is  a 


LECTURE  xvn  203 

most  painful  one  to  all  our  friends,  and  exposes  us  to  the  cen- 
sure of  others. 

A  MINISTER  SHOULD   NOT  RESENT   INSULTS. 

Similar  advice  I  would  give  you  in  relation  to  insults  or 
slights  offered  to  you  when  going  from  place  to  place.  Never 
enter  into  disputes  with  tavern  keepers,  servants,  porters, 
stage  drivers,  or  any  such  persons.  Do  not  show  your 
valiantness  in  this  way.  Sir  Isaac  Newton,  in  writing  to  a 
young  English  nobleman,  who  was  about  to  travel  in  foreign 
parts,  advised  him  never  to  resent  any  insult  from  such  per- 
sons, but  go  on  his  journey  as  though  nothing  had  happened, 
for  he  certainly  would  be  the  loser  in  the  dispute.  A  christian 
minister  should  always  be  a  traveller  in  foreign  parts,  and 
never  stop  to  resent  insults.  Moreover  it  is  peculiarly  his 
duty  to  imitate  his  Master's  example  for  the  benefit  of  others, 
in  this  age  and  country,  when  even  professed  followers  of 
Christ  are  so  defective  in  the  virtue  of  forbearance,  so  ready 
not  only  to  return  a  blow  in  self-defence,  but  to  deal  one  in 
retaliation  for  an  insulting  word. 

A  MINISTER  SHOULD  NOT  BE  HARD  TO  PLEASE. 

Nor  should  a  minister  be  hard  to  please  at  taverns  or  any 
where  else,  but  take  what  comes  and  feel  that  it  is  better  than 
he  deserves.  A  blustering  minister  made  it  his  boast,  that 
on  reaching  a  tavern  in  company  with  some  ladies,  and  finding 
an  indifferent  dinner  gotten  for  them,  and  the  table  cloth  not 
very  nice,  he  called  for  the  landlord  and  peremptorily  ordered 
him  to  take  dinner,  table  cloth  and  all  away,  and  provide 
something  better.  Would  our  Lord  or  any  of  the  apostles 
have  done  so  ?  Another  minister  in  bad  health  stopped  at  a 
tavern  very  illy  supplied  with  provisions,  and  being  unable  to 
eat  or  drink  any  thing  that  was  on  the  table,  or  to  get  any 
thing  else  which  he  asked  for,  on  drinking  a  glass  of  water, 


204  LECTURES  ON  THE  PASTORAL  OFFICE. 

found  it  very  pure,  and  took  pains  to  soothe  the  feelings  of 
the  landlord,  by  bestowing  much  praise  on  the  water.  You 
can  say  which  was  most  proper  in  a  minister.  Let  me 
recommend  it  to  you  to  give  as  little  trouble  as  possible  to 
servants  and  house  keepers.  Some  are  so  little  acquainted 
with  good  breeding,  that  they  think  it  a  mark  of  high  birth 
and  station,  to  give  as  much  trouble,  and  require  as  much 
waiting  on  as  possible.  I  will  venture  to  say,  that  Bishop 
White,  Griswold,  and  Judge  Marshal,  gave  as  little  trouble 
where  they  went  as  any  three  gentlemen  in  the  United  States. 
There  is  one  piece  of  neglect  whereby  some  ministers  give 
trouble  which  I  entreat  you  to  avoid.  It  is  not  being  ready 
for  family  prayers,  either  from  lying  in  bed  too  long,  or  being 
tedious  in  dressing.  I  need  not  say  how  unbecoming  this  is 
in  a  minister.  It  is  bad  enough  in  others,  but  unpardonable 
in  him. 


LECTURE  XVIII. 


'  ON  OTHER  HINDRANCES  TO  USEFULNESS. 

IMPRUDENCE   IN  CONVERSATION. 

I  PROCEED  to  mention  some  other  things  which  hinder  the  use- 
fulness of  the  ministry.  Among  these,  not  the  least  is  impru- 
dence in  conversation.  "  The  heart  of  the  wise  teacheth  his 
mouth."  "  Whoso  keepeth  his  mouth  and  his  tongue,  keepeth 
his  soul  from  trouble.''  There  are  some  ministers  who  by 
idle  and  imprudent  words  in  the  family  undo  much  of  the  good 
done  by  the  best  sermons  in  the  Church.  The  great  tempta- 
tion both  to  ministers  and  people,  is  to  talk  about  persons, 
"  Why,"  said  Dr.  Rush  to  some  one,  "  are  you  always  talking 
about  persons  ?  Why  do  you  not  talk  about  things  ?"  The 
answer  is  plain.  It  is  so  much  easier  to  talk  about  persons 
than  things.  It  is  so  much  more  gratifying  to  our  evil  natures 
to  talk  about  persons,  especially  their  faults.  Any  one  can 
talk  about  persons.  A  minister  therefore  should  pry  as  little 
as  possibb  into  the  secrets  of  families,  and  so  he  will  have  but 
little  to  carry  about  from  house  to  house-  The  minister  above 
all  men  should  be  swift  to  hear  what  is  good  of  others,  and 
slow  to  speak  what  is  evil  of  them*     The  minister  should  be 


206  LECTURES  ON  THE  PASTORAL  OFFICE. 

careful  in  his  communications  even  to  his  best  friends.  It  is 
no  want  of  confidence  in  them,  should  he  keep  some  things 
in  the  very  deep  of  his  heart.  By  intrusting  many  delicate 
matters  to  our  friends  we  sometimes  place  them  in  very  em- 
barrassing situations,  and  almost  force  them  to  get  us  into 
greater  difficulties  than  our  enemies  could.  Sometimes 
through  forgetfulness,  at  others  by  surprise,  they  disclose  them. 
At  other  times  they  are  so  situated  that  it  seems  a  duty  to 
acknowledge  the  truth  of  what  has  been  committed  to  them. 
Not  to  do  it,  would  be  to  deny  it,  and  thus  to  violate  truth. 
Many  a  person  has  wished  that  no  such  secret  had  been  in- 
trusted to  him,  for  there  are  always  some  curious  and  artful 
persons  who  are  good  at  finding  out  secrets. 

FONDNESS   FOR  ARGUING. 

Some  ministers  injure  their  usefulness  not  a  little  by  being 
too  much  given  to  arguing.  Instead  of  conversing  with  their 
people  as  if  the  truth  and  excellency  of  religion  were  admitted, 
if  they  have  any  reason  to  doubt  their  belief  of  Christianity 
or  any  of  its  doctrines,  they  provoke  the  utterance  of  objec- 
tion in  order  to  answer  them.  A  certain  minister  for  many 
years  visited  a  family  in  his  parish,  where  the  wife  and  daugh- 
ters were  truly  pious  and  interesting  characters,  but  the  husband 
and  father,  though  a  most  amiable  and  sensible  man,  was  an 
unbeliever.  He  was  most  devoted  to  them,  and  did  not  wish 
that  they  should  be  other  than  what  they  were,  in  their  faith 
and  hope.  When  the  minister  visited  in  his  family  he  always 
joined  in  religious  conversation,  as  though  he  were  a  believer, 
knelt  in  prayer,  and  united  in  singing.  The  minister  knew 
that  he  was  an  unbeliever,  but  never  uttered  a  Avord  that 
could  tempt  to  controversy.  The  wife  also  knew  it,  but  never 
said  anything  which  might  bring  it  to  the  knowledge  of  the 
children :  and  it  was  evident  that  the  father  did  not  wish 
them  to  know  it.     After  a  time  a  young  minister  given  to  dis- 


LECTURE  xvm,  207 

putation  succeeded  to  the  parish,  and  learning  that  this  gentle- 
man was  a  sceptic,  soon  drew  forth  his  sentinnents  to  the  deep 
regret  of  the  afflicted  mother  and  hitherto  happily  ignorant 
daughters,  and  contrary  to  the  wishes  of  the  affectionate 
father.  Perhaps  this  statement  may  preserve  some  of  you 
from  a  similar  mistake. 

PRECIPITATION  IN  MAKING   CHANGES. 

Let  me  next  warn  you  against  an  error  not  very  different 
from  the  foregoing.  It  is  that  of  rushing  precipitately,  with- 
out taking  time  for  consideration  and  inquiry,  on  improve- 
ments and  change  in  the  old  order  of  things.  When  a  new 
teacher  takes  an  old  school,  or  receives  scholars  from  other 
institutions,  nothing  is  more  common  than  to  say,  that  the 
boys  have  been  badly  instructed,  or  managed,  and  must  be 
put  on  some  new  and  better  plan.  So  it  is  with  many  other 
things,  especially  with  parishes.  The  new  minister  is  almost 
sure  to  find  that  his  parish  has  been  badly  managed,  or  much 
neglected.  Of  course  he  must  turn  over  a  new  leaf,  and 
correct  all  the  errors  of  the  past.  But  it  may  be,  that  after 
a  time  he  shall  discover,  that  it  is  not  so  easy  as  he  had  sup- 
posed to  manage  better  than  his  predecessor  had  done,  and 
that  there  are  difficulties  he  had  not  foreseen  in  the  way  of 
reform.  In  undertaking  at  once  to  condemn  the  past  admin- 
istration he  may  also  do  great  injustice  to  a  worthy  brother, 
and  grieve  those  who  were  attached  to  him,  though  he  may 
always  find  some  disposed  to  join  in  the  complaint.  Let  him 
therefore  delay  not  only  his  censures,  but  his  plans  of  reform, 
until  he  has  become  better  acquainted  with  all  the  circum- 
stances of  his  parish.  There  is  an  old  saying,  not  inapplica- 
ble to  this  matter,  "that  a  new  broom  sweeps  clean,  but  the  . 
old  one  knows  where  the  dust  lies."  Nor  is  it  so  easy  to  get  { 
at  the  dust  with  either  the  old  or  the  new,  as  some  young  / 
ministers  are  apt  to  imagine.     I  would  not  say  anything  to    i 


208  LECTURES  ON  THE  PASTORAL  OFFICE. 

discourage  the  zeal  of  a  young  minister,  and  I  know  too  that 
it  is  better  to  begin  some  changes  at  once.  I  only  wish  to 
put  his  zeal  under  the  guidance  of  knowledge,  and  thus  pre- 
serve it  from  injurious  mistakes.  I  would  preserve  young 
ministers  from  the  appearance  of  presumption,  and  the  sin  of 
fault-finding  without  due  cause,  each  of  which  must  injure 
their  usefulness.  I  ask  your  attention  to  the  following  testi- 
monies. "  Hasty  changes,"  says  the  Bishop  of  Winchester, 
"  are  seldom  productive  of  the  advantage  expected.  They  are 
looked  upon  with  suspicion,  and  considered  as  the  forerunners 
of  more  extensive  innovations."  "  I  have  ever  considered," 
said  Mr.  Beachcroft,  "  the  great  temptation  to  a  young 
minister  to  be  his  activity.  Up  and  be  doing  is  his  motto. 
This  was  once  my  own  case — a  sort  of  restlessness  because 
things  did  not  go  on  fast  enough."  "  Youth,"  said  Mr.  Cecil, 
•'  is  the  peculiar  season  of  precipitation.  The  young  man's 
rriotto  is  onward.  There  is  no  such  effectual  cure  for  this,  as 
experience."  This  precipitation  is  often  seen  in  urging  right 
things  too  earnestly.  Mr.  Scott  thus  writes  to  his  sister  :  "  I 
was  much  too  earnest  and  in  a  hurry  with  you,  said  too  much, 
went  too  far,  and  thus  out  of  my  abundant  love  surfeited  you. 
Forgive  me  this  wrong.  It  was  well  meant,  ill  judged,  and 
worse  received."  "Do  nothing  in  haste,"  soid  the  same. 
"Pray,  pray,  pray,  before  you  determine."  Legh  Richmond's 
biographer  says,  "  when  he  met  with  opposition,  he  did  not 
hazard  the  failure  of  his  measures  by  indiscreetly  urging  them, 
but  rather  left  his  arguments  silently  and  gradually  to  pro- 
duce their  eflfect.  Circumspection  and  caution  marked  every 
part  of  his  conduct,  his  great  aim  being  at  all  times  to  give 
no  offence  in  anything,  that  the  ministry  be  not  blamed." 

TOO   MUCH   ANXIETY  AS  TO   SALARIES. 

Let  me  now  offer   you  a  few  words  of  counsel  on  a  sub- 
ject in   which  a  wrong  course   has  brought  much  reproach 


LECTURE  XVIII.  209 

opon  the  ministry  and  the  cause  committed  to  it,  viz  :  what 
ministers  say  and  do  in  regard  to  their  salaries.  Anxiety 
about  earthly  things,  even  in  the  matter  of  food  and  raiment, 
is  forbidden  to  all  Christians,  as  being  characteristic  of  the 
heathen.  How  much  more  is  it  unbecoming  those  whose 
duty  and  constant  practice  it  is  to  warn  all  men  against  this 
fault.  Of  any  and  every  covetous  man  it  is  declared  in 
God's  word  that  there  is  not  a  more  wicked  thing  on  earth — 
that  God  abhorreth  such.  How  much  more  when  that  man 
is,  emphatically,  by  consecration  and  profession,  a  man  of 
God,  to  whom  St.  Paul  says,  "  thou,  O  man  of  God,  flee  these 
things."  Should  it  be  thought  and  said  there  is  no  need  of 
such  caution  in  these  times,  when  the  support  of  God's  mi- 
nisters is  so  meager?  we  might  answer,  still  less  was  it 
necessary  in  the  first  days  of  the  Gospel,  when  the  support 
was  yet  more  meager.  Nevertheless,  God  saw  fit  to  give  it 
for  their  sakes,  and,  doubtless,  for  ours  also.  The  very  scan- 
tiness of  our  support  is  a  temptation  to  uneasiness  of  mind 
and  to  con?plainings  and  misconduct  on  our  part.  God  has 
most  wisely  determined  that  his  ministers  in  this  world  should 
be  poor.  Not  only  to  the  poor,  but,  for  the  most  part,  by  the 
poor  is  the  Gospel  preached.  He  requires  it  of  his  ministers 
to  set  an  example  of  that  trust  in  him,  of  that  economy,  sim- 
plicity, temperance,  and  self-denial  which  they  are  bound  to 
inculcate  on  ethers.  A  greater  calamity  could  not  befal  the 
Church  of  God  than  the  wealth  of  her  ministry.  Some  have 
even  entered  the  sanctuary  for  the  sake  of  the  small  piece  of 
bread  it  had  to  give — and  what  numbers  of  the  ungodly 
would  rush  in  if  even  a  comfortable  maintenance  were  cer- 
tainly insured  to  them.  The  love  of  souls,  not  the  love  of 
money,  should  be  the  great  moving  principle.  To  do  good, 
not  to  live  comfortably,  should  be  the  desire  and  happiness  of 
God's  ministers,  after  the  example  of  Him  who  went  about 

doing  good,  and  making  it  his  meat  and  drink  to  do  his  Fa- 
14 


210  LECTURES  ON  THE  PASTOHAL  OFFICE. 

ther's  will.  Anxiety  on  this  account,  and  the  seeking  out 
some  field  of  labor  with  reference  to  it,  is  peculiarly  unpromis- 
ing and  suspicious  in  a  young  minister.  He,  especially  while 
under  the  influence  of  his  first  love  and  zeal,  should  rejoice  in 
the  privilege  of  laboring  any  where,  and  for  the  least  compen- 
sation which  could  suffice  the  wants  of  nature.  Archbishop 
Seeker  says,  "  a  due  measure  of  disinterestedness  is  one  main 
requisite  for  the  success  of  a  minister's  labors.  I  seek  not 
yours,  but  you  should  be  his  principle."  Mr.  Grimshawe 
said  to  his  people,  "  I  will  not  deserve  your  curses  when  I 
am  dead  for  what  I  have  received  for  my  poor  labors  among 
you.  I  want  no  more  of  you  than  your  souls  for  my  God, 
and  a  bare  maintenance  for  myself."  If  a  minister,  by  im- 
portunity or  extravagance,  or  by  reason  of  his  talents,  which 
might  obtain  for  him  a  more  lucrative  place,  shall  succeed  in 
drawing  from  his  congregation  more  than  is  necessary  for 
his  comfortable  subsistence  among  them,  and  so  as  to  be 
burthensome  to  some  of  them,  it  is  given  reluctantly,  and 
the  minister  suffers  in  their  estimation. 

A  minister  should  live  plainly,  and  never  run  in  debt :  a 
minister  ought  not  to  wish  to  live  as  the  rich  of  his  charge 
do  :  he  should  rather  live  below  than  above  the  average  of  his 
congregation.  Some  rich  and  conscientious  laymen  act  on 
this  principle,  setting  an  example  of  economy  and  plainness, 
and  not  tempting  their  poor  neighbors  to  extravagance.  How 
much  more  should  ministers  act  thus.  In  order  to  avoid  debt, 
or  being  a  burthen  to  others,  a  minister  should,  from  the  first, 
avoid  things  in  dress,  furniture,  living,  &c.,  above  his  means, 
but  carefully  study,  by  the  use  of  plain  common  sense  and 
observation  upon  others,  how  to  economize  and  live  on  little. 
Without  anything  like  meanness  or  uncomeliness,  some  per- 
sons, by  a  proper  choice  and  use  of  clothes,  will  appear  decent 
and  respectable  on  less  than  one-half  required  by  others.  The 
same  may  be  said  of  all  other  things.     Some  can  do,  and  do 


LEOTUUE  XVIII.  211 

well,  without  many  things  which  others  think  they  must  have. 
Some  will  take  care  of  what  they  have,  so  as  to  preserve  them 
for  years  instead  of  months,  and  thus,  no  matter  what  their 
means,   always  live   within  them,  and   have   something  for 
charity;    while  others   always   live  beyond   their  income,  no 
matter  what  it  is — are,  of  course,  always  in  debt,  and  live  in 
some  measure  on  charity.     The  same  may  be  said  as  to  those 
having  families.     Some  will  live  on  five  hundred  dollars  per 
annum  ;  while  others,   in   the   same  circumstances,  and  with 
the  same  number  to  provide  for,  will  scarcely  live  on  a  thou- 
sand.    Let  it  not  be  said  that  the  mistress  of  the  house  must 
see  to  this.     The  minister  is  bound,  by  the  command  of  God 
and  his  ordination  vows,  to  rule  his  own  household  ;  and  if  he 
has  been  so  unwise  or  so  unfortunate  as  to  marry  an  improvi- 
dent, wasteful,  or  vain  woman,  he  must  prevent  the  effects  of 
this  mistake  by  his  own  attentions.     Certain  it  is,  that  after  a 
congregation  has   contributed  a  reasonable  allowance  to  the 
support  of  a  minister  and  his  family,  if  that  does  not  suffice, 
little  sympathy  will  be  felt   for  him  in  any  troubles  to  which 
his  own  mismanagement  or  extravagance  may  have  brought 
him.     Let  me  exhort   to  the  strict  observance  of  one  rule,  as 
a  means  of  preserving  you  from  such  trouble  : — never  run  in 
debt ;  never  exceed  your  means  of  payment ;  wear  your  old 
clothes  as  long  as  decency  will  allow,  and  get  very  plain  and 
coarse  ones,  if  you  cannot  get  better ;    live  on  the  simplest 
fare  that  can  sustain  life  and  health,  and  teach  your  family  to 
do  the  same,  rather  than  run  in  debt  for  better  things  without 
the  means  of  payment.     A  minister,  without  means  on  which 
to  draw  for  the  payment  of  his  debts,  is  not  acting  honestly 
when  he  contracts  them.     One  word  more  on  the  subject  of 
salaries.     Be  very  careful  as   to   the   manner  in  which  you 
complain  of  failure  or  tardiness  in  the  payment  of  them.     Do 
not  speak  of  it  from  house  to  house,  so  as  to  subject  yourself 
to  the  charge  of  being  unduly  anxious  about  it.     At  proper 


212  LECTURES  ON  THE  PASTORAIi  OFFICE. 

times,  and  in  a  proper  manner,  speak  or  write  to  proper  per- 
sons about  it,  making  an  accurate  statement  of  their  defi- 
ciencies and  your  wants,  so  that  if  you  should  be  obliged  to 
leave  your  charge,  it  may  not  be  said  that  due  warning  had 
not  been  given.  It  sometimes  happens  that  ministers  neglect 
to  inform  the  proper  persons  of  their  real  condition,  and  sud- 
denly relinquish  their  charge,  on  account  of  straitened  cir- 
cumstances, to  the  injury  of  the  congregation  and  the  cause 
of  religion. 

CONDUCT  OF  MINISTERS   AS  TO  AMUSEMENTS,   &C. 

I  speak  next  on  a  subject  about  which  it  is  more  impor- 
tant that  our  ministers  should  think  and  act  correctly  than 
those  of  any  other  communion,  because  many  of  them  and 
their  people  have,  in  times  past,  erred  therein  more  than 
others.  It  is  the  subject  of  amusements,  parties,  &c.  In 
consequence  of  the  wealth,  station,  intelligence,  and  other 
circumstances  of  a  large  portion  of  our  people  in  England  and 
America,  they  have  been  more  exposed  to  this  temptation 
than  to  most  others,  and  unfortunately  have  yielded  to  it  so 
much  as  to  injure  their  own  souls,  the  cause  of  religion  gene- 
rally, and  the  reputation  of  our  Church  in  particular.  Thou- 
sands, in  times  past,  have  left  the  communion  of  our  own  and 
mother  Church,  because  of  her  worldly  ministers  and  pleasure- 
loving  people.  Since  her  great  change,  by  the  instrumentality 
of  Newton,  Scott,  Wilberforce,  Hannah  More,  Legh  Rich- 
mond, Simeon,  and  such  like,  the  reproach  has,  in  a  good  de- 
gree, been  rolled  away.  But  still  there  is  reason  enough  why 
our  ministers  should,  both  by  preaching  and  example,  be  more 
particular  than  any  others,  that  so  the  Church  and  religion 
may  suffer  no  damage.  I  do  not  for  a  moment  suppose  that 
any  of  you  are  at  all  in  doubt  as  to  the  impropriety  of  the 
dance,  the  card  table,  the  ball-room,  or  even  large,  expensive, 
and  fashionable  assemblies,  where  such  things  are  not.     My 


LECTURE  xviir.  213 

object  is  to  suggest  the  proper  course  to  be  pursued  by  you 
in  avoiding  and  condemning  such  places  ;  for  there  must  be 
not  only  avoidance,  but  decided  condemnation,  or  our  very 
silence  will  be  adduced  in  their  behalf.  As  to  those  clergy- 
men, or  even  private  Christians,  who  plead  the  necessity  of 
such  things  for  recreation  of  body  and  mind,  Massillon  well 
says,  that  "  they  are  ordinarily  those  who  have  the  least  need 
of  them — those  who  most  neglect  their  duty,  and  the  employ- 
ments belonging  to  their  vocations."  A  minister  of  God's 
word,  attentive  to  his  duty,  and  fond  of  it,  will  neither  have 
leisure  for  such  amusements,  nor  a  liking  to  them.  The  great 
snare  to  some  is  the  fearing  to  offend,  and  the  desire  to  please, 
the  world,  by  certain  concessions  and  compliances.  Quesnel 
says,  "  That  man  is  mistaken  who  thinks  to  gain  upon  the 
world  by  conformity  to  its  manners  and  fashions.  The  world 
will  much  sooner  corrupt  the  heart  which  opens  itself  thereto." 
As  to  the  world,  says  Mr.  Bridges,  "  to  be  able  to  attach  it 
to  ourselves,  while  the  Master  whom  we  serve  is  still  to  them 
a  despised  and  rejected  object,  should  be  a  matter  of  far  more 
alarm  than  self-complacency.  Woe  be  unto  them  of  whom 
all  men  speak  well."  The  world  loves  its  own  ;  and  when  it 
loves  a  minister,  he  should  tremble  lest  he  be  of  the  world. 
The  only  way  for  a  minister  to  have  a  clear  conscience,  and 
to  make  any  effectual  opposition  to  such  things,  is  privately 
and  publicly,  and  on  all  suitable  occasions,  to  use  the  most 
decided  language,  and  pursue  the  most  decided  course,  in  re- 
gard to  them,  so  as  to  leave  no  one  in  doubt  as  to  his  senti- 
ments. Some  excuse  themselves  from  speaking  or  preaching 
about  such  things,  by  saying  that  we  must  aim  at  the  hearts 
of  the  people  ;  that  if  they  be  right,  all  else  will  be  right,  and 
these  things  will  be  relinquished  of  course.  Such  was  not  St. 
Paul's  opinion  or  practice.  He  preached  to  the  heart  as  much 
as  ever  a  minister  of  God  did,  and  yet  he  preached  against 
"  revellings,   banquetings,    and   such   like    things,"   warning 


m 


214  LECTURES  ON  THE  PASTORAL  OFFICE. 

against  every  inconsistency  and  sin  to  which  Christians  are 
tempted.  But  as  I  am  now  speaking  of  your  personal  beha- 
vior, and  not  of  what  you  are  to  preach,  I  will  not  pursue  that 
farther.  If  invited  to  any  place  or  company  where  you  have 
reason  to  think  that  cards  or  dancing,  or  anything  improper, 
will  be  introduced,  you  will  of  course  decline.  Should  you 
unexpectedly,  as  at  a  wedding,  find  such  things  about  to  be 
introduced,  and  your  opinion  be  asked,  and  permission  sought, 
you  should  not,  as  is  sometimes  done,  speak  timidly  and 
doubtfully,  but  express  yourself,  though  in  a  mild  and  dignified 
manner,  yet  with  firmness  and  decision  ;  and  if  that  is  of  no 
avail,  then  withdraw,  and  afford  no  countenance  to  it  by  your 
presence.  Let  it  be  seen  that  you  are  entirely  opposed  to 
such  things.  A  little  decision  in  one  or  two  instances,  on 
your  first  entrance  on  the  ministry,  will  save  you  much  trouble 
afterwards.  I  would  add,  that  all  large  parties,  whether  dinner 
or  tea  parties,  should  be  avoided  by  ministers.  They  are 
places  of  feasting  and  vain  conversation,  where  the  man  of 
God  ought  not  to  feel  himself  at  home.  A  minister  who  loves 
such  places  will  be  often  invited  to  them,  but  will  not  be  re- 
spected as  a  minister  by  those  who  invite  him,  or  meet  him 
there.  The  impression  will  be  made,  that  he  loves  the  house 
of  feasting  more  than  the  house  of  mourning. 

ON  THE  GREAT  TEMPERANCE  TO  BE   OBSERVED  BY  MINISTERS. 

Having  warned  you  against  feasts,  I  feel  it  a  duty  to  say 
something  on  the  subject  of  that  temperance  which  is  so 
becoming  in  a  minister  at  all  times,  but  especially  when  vi- 
siting his  people  from  house  to  house.  To  a  minister,  indeed, 
visiting  his  people,  in  many  parts  of  this  country,  every 
dinner  is  a  feast,  and  every  table  a  snare,  and  if  he  be  a  man 
given  to  appetite  and  fond  of  dainties,  he  must  watch  and 
pray  against  the  temptation  which  is  before  him.  Such  is 
the  hospitality  of  our  abundant  country,  and  such  the   pres- 


LECTURE  XVIII.  215 

sing  entreaties  of  parishioners  to  eat  of  everything  and  to 
eat  abundantly,  that  the  danger  of  exceeding  the  bounds  of 
temperance  is  very  great.  And,  moreover,  I  must  tell  you, 
that  notwithstanding  all  this  kindness,  should  the  minister 
indulge  freely  and  evidently  delight  himself  in  the  dainties 
spread  before  him,  and  especially  should  this  in  any  degree 
become  habitual  v^^ith  him,  it  cannot  fail  to  be  observed,  and, 
by  some,  spoken  of  to  his  disadvantage.  Yes,  there  are  in- 
stances where  even  those  who  have  urged  him  to  free  indul- 
gence, have  afterwards  made  a  jest  of  that  compliance,  and 
spoken  of  him  as  an  epicure  and  glutton. 

THE  COURSE  TO  BE  PURSUED  AS  TO  INTOXICATING  DRINKS. 

Perhaps  something  may  be  expected  here  on  the  subject 
of  drinking — one  much  agitated  at  this  time  in  the  Christian 
world.  Some  ministers  by  the  course  which  they  have  pur- 
sued in  relation  to  it,  have  hindered  their  usefulness  not  a 
little.  As  to  the  use  of  distilled  spirit,  that  unhappy  discovery 
of  later  ages,  would  it  be  too  much  to  say,  that  after  all  the 
evil  it  has  done,  after  all  the  disclosures  of  that  evil,  after 
all  the  efforts  of  good  men  to  banish  the  use  of  it  from 
among  us,  the  minister  who  so  far  braves  public  opinion  as  to 
persist  in  the  use  of  it,  except  it  be  for  strictly  medicinal  pur- 
poses, is  in  the  most  imminent  danger  of  falling  a  victim  to 
it.  How  many  melancholy  examples,  in  all  the  churches  of 
our  land,  might  be  adduced  in  proof  of  this  !  In  respect  to 
wine,  while  freely  admitting  the  abstract  lawfulness  of  using 
it,  and  condemning  all  denunciations  of  those  who  choose  to 
exercise  their  liberty  in  relation  to  it,  I  am  still  persuaded  that 
in  this  present  state  of  the  world,  of  our  country,  and  our 
Church,  and  having  a  proper  regard  for  the  safety  of  those 
who  are  in  danger  of  intemperance,  and  for  the  opinions  of 
the  great  numbers  who  now  discountenance  all  use  of  intoxi- 
cating liquor,  it  is  better  to  refrain  altogether  from  either 


"•^v 

''■# 


216  LECTURKS  ON  THE  PASTORAL  OFFICE. 

using  it  as  a  beverage  or  offering  it  to  others.  Tlie  contrary 
practice,  in  opposition  to  the  opinions  and  wishes  of  many  of 
the  truest  friends  to  religion,  has,  I  am  persuaded,  in  many 
instances  proved  an  hindrance  to  ministerial  usefulness. 

THE  USE  OP  TOBACCO, 

To  what  is  said  as  to  wine  and  strong  drink,  I  would  add 
a  few  words  concerning  another  discovery  of  modern  times, 
without  which,  for  more  than  five  thousand  years,  mankind 
lived  in  comfort ;  and  yet  I  fear,  from  long  experience,  that 
there  is  little  hope  of  effecting  any  good,  even  by  many  words. 
You  will  at  once  understand  that  my  allusion  is  to  a  most 
noxious,  biit  too  popular  plant,  the  native  growth  of  our 
own  land.  If  all  that  physicians  have  testified,  and  all  that 
the  victims  of  its  use  bear  witness  against  it — if  the  defile- 
ment of  garments — if  the  pollution  of  houses — if  the  dese- 
cration of  churches,  be  unavailing  to  induce  those  who  feel 
and  acknowledge  its  evil  effects  to  desist  from  it,  what  can 
I  say  that  is  likely  to  prevail  ?  Nevertheless,  I  will  leave 
with  you  these  few  words: — 1st.  Calculate  the  time  and 
money  thus  expended,  and  ask  yourselves  whether  you  are 
justified  in  so  doing,  especially  when  you  are  preaching  against 
needless  indulgences.  2dly.  When  you  are  reasoning  with 
any  of  your  fellow-sinners  on  the  subject  of  some  evil  habit, 
showing  how  the  yielding  to  it  leads  to  the  enslaving  of  the 
whole  man,  and  perhaps  to  the  destruction  of  both  soul  and 
body  in  hell,  remember  that  he  may  reply,  "Physician,  heal 
thyself,"  and  you  be  speechless,  because  conscious  that  you 
are  under  the  dominion  of  what  you  feel  to  be  an  evil  habit, 
injurious  to  health,  and  wasteful  of  time  and  money.  3dly. 
Remember  you  may  one  day  be  fathers,  and  think  now 
whether  you  will  wish  your  sons  to  follow  this  example,  and 
whether  to  all  other  expenses  of  their  education  you  will 
be  prepared  to  add  another  so  serious  as  this.     And,  lastly. 


LECTURE  XVIII.  217 

let  me  remind  you,  and  all  others  in  this  seminary,  that 
there  is  near  at  hand  an  institution  dear  to  us  all,  where 
the  Church  is  seeking  to  train  up  her  children  in  all  good  and 
holy  habits,  and  where  the  parents  and  teachers  unite  in  the 
endeavor  to  preserve  them  from  this  most  injurious  and  un- 
becoming one.  Think  on  the  effect  of  your  example  to  the 
contrary,  when  they  shall,  for  their  justification,  point  their 
teachers  to  you,  who  have,  by  your  profession,  renounced  all 
that  is  evil,  and  devoted  yourselves  to  the  improvement  of 
mankind,  by  setting  before  their  eyes  the  models  of  every 
virtue  in  your  own  lives,  as  well  as  sermons.  Will  they  not 
think  the  restriction  hard  ?  and,  should  they  seek  to  violate 
the  rule,  will  not  those  of  you  (if  there  be  such  who  may  in- 
dulge in  the  habit  under  consideration)  feel  that  you  have 
contributed  to  their  transgression,  and  to  all  the  trouble  and 
unhappiness  it  may  bring  with  it  ? 

ON  THE  SUBJECT  OF  MARRIAGE, 

I  am  now  about  to  conclude  these  lectures  by  a  few  re- 
marks on  a  subject  in  which  the  happiness  and  usefulness  of 
the  ministry  is  deeply  involved.  According  to  the  prudence 
or  imprudence,  the  good  or  ill  success  with  which  it  is 
managed,  it  is  a  great  help  or  hindrance  to  the  ministry. 
When  very  unfortunately  conducted,  I  have  sometimes 
thought  it  became  one  of  those  cases  in  which  there  was  a 
justifiable  cause  for  laying  down  the  ministry.  Some  such 
cases  doubtless  there  have  been.  Need  I  say  that  the  subject 
alluded  to  is  marriage.  The  scripture  speaks  of  marriage  not 
only  as  honorable  in  all  men,  but  as  a  relation  belonging  to 
the  ministry.  But  then,  it  must  be,  "  in  the  Lord."  The 
character  of  the  wife  is  as  distinctly  traced,  as  that  of  the 
minister  whose  wife  she  is.  It  would  be  well  for  the  Church, 
if  there  was  something  like  a  private  form  of  ordination,  by 
which  those  who  are  disposed  to  become  helpmeets  to  the 


218  LECTURES  ON  THE  PASTORAL  OFFICE. 

minister,  might  try  themselves,  and  see  whether  they  are 
prepared  for  their  undertaking.  It  is  made  the  duty  of 
ministers  in  solemnizing  the  nuptials  of  all  others,  to  counsel 
them  to  enter  on  this  holy  estate  "reverently,  discreetly, 
advisedly,  soberly,  and  in  the  fear  of  God,"  "  that  they  may 
so  live  together  in  this  life,  as  in  the  world  to  come,  to  have 
life  everlasting."  How  does  it  behove  them,  then,  to  set  an 
example  in  this,  seeing  that  so  much,  not  only  of  their  own 
happiness,  but  of  the  usefulness  and  honor  of  the  ministry 
depends  on  it.  The  Church  of  Rome  has  thought  to  avoid 
all  danger  from  the  mismanagement  of  it,  and  from  other 
supposed  inconveniences  from  the  very  relation  itself,  by 
abolishing  it  altogether,  as  to  the  clergy.  But  in  attempting 
to  be  wiser,  and  to  do  things  better  than  God,  it  has  filled 
itself  with  abominations,  far  worse  than  even  unholy  and 
unhappy  marriages.  Our  Church,  following  the  word  of  God 
and  practice  of  the  Apostolic  Church,  takes  it  for  granted 
as  a  general  rule,  that  her  ministers  have,  or  will  have  fami- 
lies, and  requires  a  solemn  promise  at  their  ordination,  that 
they  will  rule  them  well,  judging  that  if  they  cannot,  or  do 
not  govern  their  own  households,  they  are  not  fit  to  be  in- 
trusted with  the  management  of  the  house  of  God.  A  failure 
in  the  choice  of  a  suitable  partner,  and  in  the  good  govern- 
ment of  a  household,  is  much  noted  and  spoken  of  in  the  case 
of  a  minister.  It  is  even  said,  and  often  said,  and  in  some 
instances,  I  fear,  truly  said,  that  some  ministers  show  less  of 
wisdom  and  self-command  in  their  choice  of  wives,  than  the 
men  of  the  world,  or  at  any  rate,  than  the  laity  of  the  Church  ; 
that  they  seem  to  yield  to  mere  taste  and  fancy  and  per- 
sonal recommendations,  more  ihan  many  of  other  avoca- 
tions in  life.  However  true  this  may  be  of  some  of  God's 
ministers,  I  feel  it  my  duty  to  testify  in  relation  to  almost  all 
those  with  whom  I  have  been,  and  am  acquainted,  whether 
in   this  or  other  dioceses,  that  God  hath  most  remarkably 


LECTURE  XVIII.  219 

blessed  them  with  discreet,  pious,  and  suitable  companions, 
who  are  a  support  and  comfort  to  their  husbands,  in  all  the 
duties  and  trials  of  the  ministry.  But  my  young  friends,  as 
there  is  danger,  as  some  do  mistake,  as  others  are  scarcely 
rescued  from  the  snare,  into  which  their  own  imprudence 
was  leading  them,  let  me  deliver  to  you  a  few  cautions  on  the 
subject. 

1st.  Be  not  in  too  great  haste  to  marry  or  make  engage- 
ments. Take  time  for  consideration  and  consultation.  Let 
judgment,  and  conscience,  and  religious  principle,  and  prayer, 
have  their  full  share  in  deciding  your  choice.  Do  not  trust 
to  the  first  appearances  and  exhibition  of  character.  You 
will  not  understand  me  as  condemning  all  reference  to  the 
feeling  of  love,  as  denying  that  there  is  a  sympathy  and 
congeniality  of  character  most  important  to  conjugal  happi- 
ness, and  which  must  be  consulted.  I  only  warn  you  against 
drawing  your  standard  from  novels,  poets,  and  sentimental 
writers,  as  weak  young  men  and  women  do,  to  the  ruin  of 
their  peace  and  comfort  through  after  life.  Do  not  rush 
into  matrimony  on  your  first  entrance  upon  the  ministerial 
life.  Wait  until  you  can  form  a  proper  estimate  of  your  own 
abilities,  and  ascertain  what  station  you  will  be  able  to  get, 
and  to  retain.  Some,  by  neglecting  this,  have  chosen  com- 
panions who  were  inferior  to  those,  with  whom  they  were 
afterwards  to  associate,  and  have  become  ashamed  of  them ; 
while  others  have  succeeded  in  securing  those  who  were 
doomed  to  the  mortification  of  seeing  their  husbands  sink 
instead  of  rise,  and  of  being  obliged  to  sink  with  them  to  the 
great  unhappiness  of  both,  and  to  the  disappointment  of 
friends.  Wait,  therefore,  until  you  have  found  your  proper 
level,  and  then  choose  one  to  suit  yourself,  and  those  with 
whom  you  are  both  to  associate. 

2nd.  Beware  lest  you  be  overcome  by  the  power  of 
exquisite  mental  culture,  great  refinement  of  sentiment  and 


220  LECTURES  ON  THE  PASTORAL  OFFICE. 

manners,  and  high  birth  and  interesting  connection,  even 
though  associated  with  sincere  piety.  Some  very  valuable 
helpmeets  to  ministers  have  been  found  in  such  associations, 
and  with  such  exquisite  qualities ;  but  the  lap  of  luxury  is 
not  the  place  on  which  to  nurture  a  soldier's  wife.  Now  the 
minister  is  one  who  has  to  endure  hardness  as  a  good  soldier 
of  Jesus  Christ,  and  who  must  follow  his  great  Captain  from 
land  to  land,  and  his  wife  must  be  ready  to  go  with  him,  to 
the  camp  and  to  the  field,  whether  the  war  be  in  our  own,  or 
other  lands.  Some  sad  mistakes  have  been  made  in  this  way. 
At  a  very  early  period  of  my  ministry  an  eminent  christian 
lady  gave  me  the  following  narrative  of  what  had  passed 
before  her  eyes.  A  young  minister  of  fine  promise,  as  to 
talents  and  zeal,  from  one  of  our  largest  cities,  came  soon 
after  his  ordination  to  visit  some  friends  in  another  of  our 
largest  cities  ;  having  previously  accepted  a  call  from  one  of 
the  first  congregations  of  his  own  city.  His  preaching  was 
much  admired  by  the  crowds  who  thronged  to  hear  him.  Not 
less  admired  was  he  in  those  rich  and  refined  families  to 
which  he  was  introduced.  In  one  of  them  was  a  young  lady 
of  great  personal  charms,  high  mental  culture,  and  perhaps  of 
some  religious  sensibility.  She  was  the  idol  of  her  family  and 
connections.  She  had  been  from  her  birth  accustomed  to 
every  elegance,  and  enjoyment,  and  gratification.  A  mutual 
attachment  was  formed.  An  engagement  took  place.  The 
young  minister  visited  the  flock  he  had  engaged  to  tend, 
made  engagements  for  his  speedy  settlement  with  them, 
returned  and  was  married.  When  the  time  came  to  take 
leave  of  family  and  friends,  the  heart  of  his  companion  failed, 
and  friends  could  not  part  with  her  so  soon.  A  few  weeks, 
surely,  could  not  make  much  difference  with  his  congrega- 
tion. The  young  minister  yielded,  and  made  some  excuse  to 
his  waiting  congregation.  At  the  end  of  a  few  weeks,  his 
wife  was  still  more  unwilling  to  go,   and  he  less  anxious. 


LECTURE  XVIII.  221 

Still  he  promised  to  fulfil  his  engagement.  Weeks,  however, 
and  then  months  rolled  on,  while  some  excuse  still  was  found 
for  delay.  The  issue  of  it  all  was,  that  the  rich  relations  of 
his  wife  provided  for  him,  and  he  was  lost  to  the  ministry. 

3rd.  Let  me  caution  against  a  snare  into  which  some 
fall,  viz :  that  of  seeking  a  fortune,  together  with  a  wife, 
so  as  to  be  free  from  all  anxiety  about  the  support  of  a 
family.  I  once  heard  a  young  man,  now  no  more,  quote 
John  Newton  as  advising  to  this,  in  order  that  the  minister 
might  give  himself  up  entirely  to  his  work,  and  let  the  wife's 
fortune  take  care  of  her  and  the  children.  I  know  not  in  which 
of  his  writings  this  advice  is  to  be  found,  or  whether  it  was 
correctly  quoted,  but  I  am  sure  it  is  bad  advice,  come  from 
whom  it  may.  A  more  ruinous  church  establishment  cannot 
be  imagined,  than  one,  where  every  minister  marries  a  wife 
who  can  support  herself  and  children  without  any  care  or 
trouble  to  the  husband  and  father.  The  Church  would  never 
want  for  ministers  of  some  sort  on  this  plan.  So  far  from 
the  wife's  fortune  leaving  the  minister  entirely  to  the  work  of 
the  ministry,  it  would  oftener  take  him  from  it,  in  order  to 
manage,  and  perhaps  increase  it.  Wealth,  as  well  as  know- 
ledge, is  power.  Too  often,  the  wife  not  only  feels,  but  exer- 
cises the  power  which  she  possesses  in  her  property.  The 
minister  is  apt  either  to  be  subject  to  the  wife,  or  to  be  too 
much  taken  up  with  the  property.  The  best  fortune  is  in  the 
wife  herself.  If  she  is  prudent,  economical,  diligent  in  attend- 
ing to  her  children  and  household,  the  minister  has  in  her 
without  a  farthing,  a  richer  treasure,  than  in  one  with  thou- 
sands of  silver  and  gold,  and  with  the  abundance  of  other 
possessions,  if  destitute  of  such  qualifications.  Of  course  I 
do  not  mean  to  say  that  the  possession  of  any  property  is  of 
itself  a  disqualification  for  the  relation  of  which  we  are 
speaking,  but  only,  that  a  fortune  is  generally  rather  a  hin- 
drance than  a  help,  a  thing  to  be  avoided  rather  than  sought 
for. 


LECTU31E   XIX. 


ON  THE  ORDINATION  VOWS   AND  PREVIOUS  SUBSCRIP- 
TION. 

Hhving  now  considered  the  main  points  belonging  to  the  cha- 
racter, conduct  and  instructions  of  a  preacher  and  pastor  as 
he  goes  in  and  out  amongst  his  people,  I  proceed  in  this  my 
last  lecture  to  speak  of  an  interesting  season  which  is  at  hand, 
and  a  solemn  transaction  belonging  to  it,  in  which  you  are 
most  deeply  concerned.  I  allude  to  the  time  and  act  of  your 
ordination.  You  must  then  publicly  declare  your  belief  that 
God  hath  called  you  to  the  work  of  the  ministry,  and  promised 
that,  by  his  grace,  you  will  perform  the  same  with  fidelity. 
Previous,  however,  to  the  solemn  ceremony,  you  will  be  re- 
quired to  subscribe  the  following  declaration.  "  I  do  believe 
the  Holy  Scriptures  of  the  Old  and  New  Testament  to  be  the 
word  of  God,  and  to  contain  all  things  necessary  to  salvation, 
and  I  do  solemnly  engage  to  conform  to  the  doctrines  and 
worship  of  the  Protestant  Episcopal  Church  in  these  United 
States."  I  need  not  say  to  you,  that  these  things  should  be 
well  weighed,  long  before  hand.  The  Church  at  different 
times  of  the  year  offers  up  special  prayers  for  you,  to  the  in- 
tent that  you  may  come  to  this  ordinance  well  prepared ;  and 


LECTURE  XIX.  223 

surely  it  ought  to  be  a  subject  of  much  prayer,  and  conscien- 
tious self-examination  to  yourselves.  I  will  not  for  a  moment 
question  your  sincerity,  by  urging  you  at  this  late  period  to 
inquire  whether  you  can  make  the  vows  and  subscription 
honestly  and  conscienteously.  Bnt  I  may  advise  you  to  ex- 
amine fully  into  their  true  design  and  extent,  that  you  may 
act  your  part  with  a  clear  understanding  of  the  vows  and 
promises  required,  and  with  a  hearty  assent  to  the  same.  My 
remarks  will  be  chiefly  directed  to  the  subscription.  That, 
not  being  in  the  ordination  service,  or  any  public  transaction, 
but  of  a  private  nature,  is  not  so  likely  to  exercise  your  mind 
or  conscience  beforehand,  unless  specially  presented  to  your 
consideration.     I  fear  it  is  often  neglected. 

As  to  the  first  part  of  it,  little  surely  can  be  required  in  the 
way  of  explanation.     A  declaration   of  belief  in   the  Holy 
Scriptures,  as  the  revealed  word  of  God,  supposes  and  requires 
that  we  have  all  read    them,  and  fully  satisfied  ourselves  of 
their  truth,  by  a  thorough  examination,  and  that  being  thus 
satisfied,  we  receive  them  as  infallible ;  receive  them,  as  we 
do  no  other  teaching,  but  give  up  ourselves  to  their  guidance 
according  to  the  best  understanding  we  can  obtain  of  theii* 
meaning.     If  admitted  to  the  second  grade  of  the  ministry, 
you  will  then  be  required  to  promise,  that  you  will  teach  no- 
thing as  necessary  to  salvation,  which  is  not  to  be  read  in 
these  scriptures,  or  may  not  be  proved  thereby.     This  being 
so  plain,  I  pass  on  to  the  remainder  of  the  declaration,  viz  : 
the  solemn   engagement   to  "conform  to  the    doctrines  and 
worship  of  the  Protestant  Episcopal  Church  in  these  United 
States."     You  will  observe  that  the  subscription  is  not  to  the 
doctrines  and  worship  of  the  Primitive  Church,  or  of  the  Holy 
Catholic  Church  throughout  the  world,  nor  yet  of  the  English 
Church,  though  she  be  our  own  beloved  Mother  Church  ;  but 
to  those  of  the  Episcopal  Church  in  America,  as  revised  and 
altered  by  our  General  Convention.     It  may  be  well  to  con- 


224  LECTURES  ON  THE  PASTORAL  OFFICE. 

sider  the  history  of  this  subscription.  A  reference  to  that  in 
the  English  Church  will  greatly  aid  us.  In  that  Church,  be- 
fore the  candidate  is  received  into  the  ministry,  he  must,  be- 
sides acknowledging  the  king's  supremacy,  subscribe  a  decla- 
ration that  "  the  Book  of  Common  Prayer,  and  of  ordering  of 
bishops,  etc,  containeth  in  it  nothing  contrary  to  the  word 
of  God"  He  must  also  at  the  same  time  subscribe  another 
declaration,  viz  :  "  that  the  Book  of  Art'cles  (which  is  a  sepa- 
rate book)  is,  in  all,  and  every  of  them,  agreeable  to  the  word  of 
God."  Besides  this,  he  must  for  the  purpose  of  securing  uni- 
formity of  worship,  privately  before  the  bishop  subscribe  a  pro- 
mise to  "  conform  to  the  liturgy  of  the  Church  of  England," 
and  must  publicly  in  the  Church,  on  taking  charge  of  a  con- 
gregation, declare  "  his  unfeigned  assent  and  consent  to  all  that 
is  contained  in  the  Book  of  Common  Prayer."  An  in  animo 
subscription  to  the  articles,  as  agreeable  to  the  word  of  God, 
and  to  the  Prayer  Book  as  not  contra?^  to  it,  and  a  promise  to 
conform  to  the  latter,  constitute  the  two  subscriptions  in  the 
English  Church.  Our  subscription  differs  from  it  in  this,  that 
instead  of  affirming  the  articles  to  be  agreeable  to  the  word  of 
God,  and  the  Prayer  Book  not  contrary  to  it,  it  simply  declares 
a  belief  in  the  word  of  God,  itself,  and  then  promises  conformity 
to  the  doctrines  and  worship  of  the  Episcopal  Church.  This 
doctrine  and  worship  of  course  refer  to  the  articles,  liturgy,  and 
offices  of  the  Prayer  Book,  which  form  but  one  book  with  us. 
Although  the  subscription  is  one,  it  yet  refers  to  two  things, 
which  as  their  history  and  character  show,  have  somewhat  dif- 
ferent objects  in  view,  the  one  being  designed  to  promote  sound- 
ness and  uniformity  in  doctrine  ;  the  other,  though  necessarily 
embracing  doctrine  also,  yet  has  specially  in  view  the  promo- 
tion of  piety  and  uniformity  in  worship.  It  must  be  evident  also 
that  the  one  was  mainly,  though  not  exclusively  designed  for 
the  clergy,  while  the  other  was  equally  for  the  clergy  and  laity. 
That  the  articles  were  specially  designed  for  the  establishment  of 


LECTURE  XIX.  225 

doctrine  is  evident  from  their  very  title  in  the  English  Church 
which  runs  thus, — "  For  the  avoiding  of  diversities  of  opinions, 
and  for  the  establishing  of  concert  touching  true  religion." 
It  may  also  be  seen  in  the  language  in  which  they  have  ever 
been  spoken  of  Bishop  Burnet  calls  them  "the  sum  of  our 
doctrine  and  the  confession  of  our  faith."  Bishop  Hall  calls 
them  "a  complete  body  of  divinity."  Bishop  Tomline  "the 
criterion  of  the  faith  of  the  members  of  the  Church  of  England." 
Other  writers  call  them,  "  the  doctrine,"  "  the  articles  on  doc- 
trine," "  the  articles  on  public  doctrine.''  And  Bishop  Whit- 
gift  says,  "  the  articles,  liturgy  and  canons,"  are  the  "  Doc- 
trina,  Cultus  et  Disciplina"  of  the  English  Church.  When 
therefore  we  find  our  Church  in  her  required  subscriptions 
distinguishing  between  doctrine  and  worship,  we  can  have 
no  difficulty  in  referring  the  one,  mainly  at  least,  to  her 
articles,  and  the  other  to  the  liturgy,  offices,  &c.  It  is  not 
however,  meant  to  be  affirmed  that  the  mere  use  of  the  liturgy 
in  all  its  parts,  without  assenting  to  the  doctrine  which  is  ne- 
cessarily contained  therein,  would  satisfy  the  demand  of  the 
latter  part  of  the  subscription.  A  conscientious  mind  must 
revolt  from  this.  Any  one  believing  that  the  liturgical  part 
of  our  Prayer  Book,  is  really  contrary  to  the  word  of  God, 
cannot  with  a  good  conscience  promise  conformity  to  our 
worship,  and  therefore  ought  not  to  enter  our  ministry,  just 
as  one  who  believes  that  the  articles  are  not  agreeable  to  the 
word  of  God,  ought  not  to  sign  a  promise  of  conformity  to  our 
doctrine.  The  main  design  of  the  articles  and  other  parts  of 
the  Prayer  Book  should  be  well  considered.  They  are  evi- 
dently the  great  test  of  the  soundness  of  candidates  for  orders, 
and  of  those  who  are  in  orders,  when  suspected  of  unsound- 
ness. In  deciding  this  most  important,  and  at  the  same  time 
delicate  question,  the  bishops  and  others  to  whom  the  duty 
belongs,  need  something  as  precise  and  clear  as  possible.     If 

the  other  parts  of  the  Prayer  Book  not  only  contained  all  the 
15 


£26  LECTUEES  ON  THE  PASTORAL  OFFICE- 

doctrine  of  the  Church,  but  exhibited  it  in  a  sufficiently  deaf 
manner  to  answer  the  purpose  of  a  satisfactory  test,  then 
would  the  articles  be  unnecessary,  nor  would  they  ever  have 
been  adopted.  The  very  nature  and  object  of  the  other  parts 
of  the  Prayer  Book,  and  the  history  of  the  articles,  prove  the 
insufficiency  of  the  former,  and  the  necessity  of  the  latter  for 
(lie  parpos3  above  mentioned.  Valuable  as  is  this  liturgy  for 
the  promotion  of  soundness  and  uniformity  in  the  faith,  as 
WjU  as  in  the  worship,  by  the  constant  use  of  a  form  of  sound 
words  which  it  provides,  still  for  the  purpose  of  deciding  on 
departures  from  the  doctrine  of  the  Church,  something  more 
definite  and  dogmatic  is  required.  A  head  is  necessary  to 
every  body.  An  umpire  must  be  appointed  in  every  well 
ordered  society  to  settle  diflTerences.  Now  our  Prayer  Book 
is  a  body  made  up  of  several  parts.  It  is  a  society  consisting 
cf  different  members.  Each  one  cannot  answer  for  every 
purpose.  The  articles  cannot  serve  for  the  purpose  of  com- 
mon prayer,  and  the  administration  of  the  sacraments-  Neither 
can  the  liturgy  and  offices  suffice  for  the  purpose  which  the 
articles  were  designed  for  ;  else  us  already  said,  they  would  not 
have  been  added.  Being  adopted  for  the  express  purpose  of 
settling  differences  and  producing  uniformity  of  sentiment  on 
Certain  points,  whatever  is  treated  of  formally  and  definitely 
in  the  articles,  must  be  resorted  to,  as  explanatory  of  what  is 
alluded  to,  either  incidentally  or  devotionally  in  other  parts  of 
the  Prayer  Book,  when  differences  of  opinion  arise-  If  there 
be  anything  not  treated  of  in  the  articles,  which  is  found  else- 
where, then  of  course  it  must  be  its  ov/n  interpreter  in  due 
subordination  to  the  word  of  God.  An  important  question 
'#iowever  now  arises,  which  every  conscientious  candidate 
should  well  consider.  It  is  this-  How  far  does  this  subscrip- 
tion bind  us  ?  Even  the  Bible,  the  infallible  word  of  God,  can 
only  be  conscientiously  subscribed,  according  to  our  honest 
understanding  of  it,  so  far  as  we  undertake  to  comprehend  it. 


LECTURE  XIX.  227 

Very  diligent,  candid  and  learned  students  of  it  have  ever 
differed  somewhat  in  their  understanding  of  certain  things 
contained  in  it,  though  subscrihing  absolutjly  to  its  ' jitira 
truth.  The  composition  of  fallible  m^n,  whether  irj^HvIia  ils 
or  churches,  must  also  admit  of  different  interpret/. iio/is,  aii  1 
are  themselves  actually,  and  by  their  own  acknowjjdg  tn  nt, 
more  or  less  imperfect,  for  they  all  renounced  the  claim  oi"  in- 
fallibility, except  the  Church  of  Rome.  The  Church  of  iloms 
subscribes  to  her  standards,  just  as  we  do  to  thj  Bible,  in  th3 
most  unqualified  manner.  Not  thus  do  we  subscribe  the  de- 
cisions and  interpretations  of  the  Chnrch.  In  subscribing  to 
any  human  arrangement  or  digest  of  God's  word,  we  do  it 
with  the  conviction  that  there  may  be  some  error  in  it.  In 
subscribing  it,  we  may  also  claim  for  its  language  "  such  just 
and  favorable  construction-as  in  common  equity  ought  to  be 
allowed  to  all  human  writings."  See  Preface  to  the  Prayer 
Book. 

Let  us  then  endeavor  to  ascertain  the  true  design  and  in- 
tent of  this  requirement,  by  considering  some  of  the  views 
which  have  been  taken  of  it. 

1st.  Some  have  said  that  our  Articles  were  only  Articles 
of  peace,  and  that  the  subscription  only  binds  us  to  forbear 
speaking  or  preaching  against  the  doctrines  set  forth  in  th^m. 
This  is  contradicted  by  the  whole  history  of  th3  Articlt'S, 
and  is  too  discreditable  to  the  Church  to  be  admitted  for  a 
moment.  As  well  turn  our  ministry  into  a  society  of  Jesuits 
at  once.  Why  not  say  that  our  promise  of  conformity  to  tha 
word  of  God,  is  only  a  promise  not  to  speak  or  preacli  against 
its  doctrines. 

2Jly.  Others  have  said  that  we  may  sign  them  not  as 
containing  any  distinct  propositions  to  be  understood  by  us, 
in  the  literal  grammatical  meaning  of  the  words  used,  but 
to  have  just  that  sense  put  upon  them  which  we  think  most 
agreeable  to  our   understanding  of  the  word  of  God.      In 


^ 


228  LECTURES  ON  THE  PASTORAL  OFFICE. 

Other  words,  it  amounts  to  a  mere  subscription  to  the  Bible. 
Of  what  use,  then,  are  the  Articles,  and  why  does  the  Church 
first  require  a  belief  in  the  Bible  and  then  a  promise  of 
conformity  to  her  view  of  doctrine  ?  It  is  evident  that  we 
are  to  consider  these  two  things  separately,  as  well  as  in 
their  connection  with  each  other.  The  Church  has  drawn 
up  a  certain  system  of  doctrine  for  a  certain  purpose,  be- 
lieving it  to  be  in  unison  with  scripture,  and  requires  of  us 
before  we  can  enter  her  ministry  to  subscribe  to  this  as  well 
as  to  the  Bible.  The  course  of  duty  is  plain.  We  must 
first  do  homage  to  God's  word  by  studying  it ;  then  the  doc- 
trine of  the  Church ;  and  if  we  conscientiously  believe  that 
the  latter  agrees  with  the  former,  then  we  can  honestly  sub- 
scribe it ;  if  otherwise,  we  should  not  seek  her  ministry. 

3dly.  There  be  some,  a  very  few  it  is  to  be  hoped,  who 
say  that  we  may  sign  them  in  almost  any  possible  sense 
which  can  be  put  upon  the  words.  This  most  extravagant 
and  licentious  interpretation,  I  need  not  tell  you,  has  of  late 
been  advocated  by  some  who  even  maintain  that  we  may 
interpret  them  so  as  to  make  them  to  agree  with  the  doctrine 
of  the  Council  of  Trent,  and  that,  therefore,  it  is  not  neces- 
sary to  leave  the  Protestant  Episcopal  Church  in  order  to 
adopt  the  Creed  of  Rome.  I  will  not  insult  your  under- 
standings, or  doubt  your  honesty,  by  urging  this  point. 

4thly.  Others  have  erred  on  the  opposite  side  by  saying 
that  such  a  subscription  is  binding  for  life.  This  is  like  the 
reasoning  of  some  of  our  old  ministers  during  the  revolu- 
tionary war,  who  having  once  promised  allegiance  to  the 
King  of  England,  and  subscribed  to  the  English  Prayer  Book, 
which  requires  prayers  to  be  offered  up  for  him,  thought  they 
could  never  be  absolved  from  the  obligation.  Had  they  been 
in  England  and  been  receiving  the  king's  bounty,  or  a  living 
in  the  Church,  of  course  they  could  not  have  ceased  to  act 
liccording  to  their  promise,  but  in  the  altered  circumstances 


LECTURE  XIX.  33d 

of  their  case,  they  were  surely  at  liberty  to  act  otherwise  if 
preferring  America  to  England.  So,  when  ministers  cease 
to  believe  as  once  they  did,  that  is,  at  the  time  of  their  sub- 
scription, they  have  only  to  lay  down  their  ministry  or  expect 
to  be  displaced  by  those  in  authority.  If  this  be  not  the  cor- 
rect view  of  it,  then  are  all  subscriptions  sinful,  since  no  man 
can  say  that  he  will  never  change  his  opinion. 

5thly.  There  is  one  other  class  which  is  disposed  to  strain 
the  obligation  of  conformity  too  far,  even  beyond  what  is 
possible  to  the  human  mind  in  its  present  imperfect  state,  and, 
therefore,  it  could  never  have  been  expected  by  the  framers 
of  the  Articles  and  Services,  or  the  authors  of  the  subscrip- 
tion. It  were  as  impossible  to  bring  all  persons  to  precisely 
the  same  unilbrmity  of  mental  vision,  as  to  bring  a  large  num- 
ber of  watches  to  the  same  exact  time.  Charles  the  Fifth  tried 
both  and  failed  in  both.  Much  as  the  leaves  of  the  same  tree 
resemble  each  other,  and  many  as  those  leaves  in  the  forest 
are,  no  two  can  be  found  precisely  the  same.  That  some 
difference  must  needs  exist  in  the  various  mind  of  man  as 
to  the  understanding  of  our  formularies,  is  unavoidable,  from 
their  very  nature,  variety,  and  length.  Let  us  remember 
how  many  and  difficult  the  subjects  treated  of  in  our  Articles, 
how  many  our  Prayers  and  for  how  many  occasions,  and  how 
lengthy  our  Homilies  and  on  what  a  variety  of  topics  they 
speak.  How  is  it  possible  that  perfect  uniformity  of  thought 
could  exist  in  all  the  minds  of  our  ministers  as  to  every  ex- 
pression in  all  of  these  ?  The  history  of  our  Church  in  Eng- 
land and  America  is  against  it.  The  best  expounders  of  our 
standards  differ  somewhat  among  themselves,  and  allow  the 
same  liberty  to  others.  Bishop  Burnet's  exposition  of  the 
Thirty-Nine  Articles  is  now,  and  ever  has  been,  I  believe 
the  most  generally  approved  one.  Our  house  of  Bishops  re- 
commends it  to  all  candidates.  You  have  carefully  studied  it, 
and,  therefore,  know  what  latitude  he  allows  in  the  interpreta- 


2S0  LECTURES  ON  THE  PASTORAL  OFFICE. 

lion  of  some  of  them,  especially  those  on  the  divine  decrees 
and  the  descent  of  Christ  into  hell.  In  relation  to  the  Homi- 
Kes,  also,  which  are  recommended  in  one  of  the  Articles  as 
containing  "a  godly  and  wholesome  doctrine,"  the  approval 
of  every  word  and  expression  and  use  of  scripture,  has  never 
been  required,  but  only  a  hearty  acceptance  of  the  doctrines 
which  are  plainly  set  forth  in  those  admirable  sermons.  See 
Bishop  Burnet  on  the  article  concerning  them. 

But  now,  lest  by  these  general  remarks  I  should  seem  to 
advocate  too  much  latitude  in  the  interpretation  of  our  stand- 
ards, let  me  say,  that  I  refer  not  to  those  great  doctrines 
which  enter  into  the  very  essence  of  our  religion,  but  to 
minor  and  more  doubtful  points,  about  which  there  ever  has 
been,  and  must  be,  some  diversity  of  sentiment.  By  an 
examination  of  these  documents,  we  shall  readily  perceive 
that  as  in  the  Bible  there  are  some  commandments  greater, 
and  some  matters  weightier,  than  others,  so  in  all  of  these 
there  are  some  truths  ever  coming  first,  or  laying  at  the 
foundation,  about  which  there  must  be  agreement, — if  not 
absolutely  perfect  agreement,  yet  essential,  substantial  agree- 
ment, or  else  there  cannot  be  a  conscientious  subscription. 
In  a  few  words,  let  me  state  what  these  are. 

1st.  The  doctrine  of  the  Trinity,  which,  in  the  Articles, 
Liturgy,  Offices,  and  Homilies,  is  written  as  with  a  sunbeam. 
This  is  the  subject  of  our  first  five  articles.  In  all  the  other 
parts  of  the  Prayer  Book,  and  in  the  Homilies,  it  has  also  a 
prominence  which  shows  the  estimate  in  which  it  was  held  ; 
so  that  to  deny  it  is  to  deny  the  faith. 

2ily.  The  word  of  God,  as  our  only  rule  of  faith,  and  the 
great  instrument  of  conversion  and  sanctification.  In  the 
sixth  and  eighth  articles,  it  is  treated  of  as  the  rule  of  faith, 
in  the  first  homily,  its  uses  and  excellencies  are  fully  set  forth. 
In  our  morning  service,  which  is  the  first  part  of  the  Prayer 
Book,  large  portions  of  scripture  are  read.     The  offices  are 


LECTURE  XIX. 


■^^^ 


full  of  the  word  ;  the  sacraments  are  sanctified  by  the  wori 
of  God  and  prayer.  It  is  the  very  life  and  soul  of  our  Psalnrjs 
and  Hymns. 

Sdly.  The  doctrine  of  the  fall,  man's  deep  depravity,  his 
need  of  the  Holy  Spirit,  of  the  atonement  of  Christ,  of  jus- 
tification by  faith,  and  of  good  works  following  after.  These 
are  set  forth  in  several  succeeding  articles,  and  hold  tho 
same  relative  position  in  the  Homilies  and  Prayer  Book, 
being  dwelt  upon  in  all  of  them  with  an  emphasis  whic^ 
cannot  be  mistaken. 

4thly.  After  these,  we  have  the  external  ordinances  of 
Christ's  Church — that  is,  the  ministry  and  sacraments.  If  v/3 
examine  the  Liturgy  and  Offices,  the  Articles  and  Homilie^ 
we  shall  find  this  order  observed  in  regard  to  these  also. 

5thly.  We  shall  then  find,  in  all  of  these  standards,  some 
other  things  treated  of,  growing  out  of  the  preceding,  and 
highly  important,  though  still  not  of  equal  rank  with  them. 

And  now  I  would  ask,  who  is  there,  thus  examining  these 
several  standards,  but  must  perceive,  that  the  doctrine  of 
man's  deep  corruption  in  the  sight  of  the  holy  and  ever  blessed 
Trinity,  making  it  necessary  to  have  such  a  Saviour  as  Jesus 
Christ ;  the  embracing  Him  by  faith  unto  justification,  tlirough 
the  teaching  and  help  of  the  Holy  Ghost ;  is  the  great  doctrine 
of  our  Church,  as  it  is  of  the  Bible.  The  justification  of  a 
penitent  sinner,  through  the  instrumentality  of  such  a  faith, 
was  evidently  the  leading  doctrine  of  the  Reformation,  the 
"  Articulus  stantis  vel  cadentis  Ecclesiee,"'  according  to  Lu- 
ther. "  If  this  he  lost,  then  all  is  lost,"  said  that  ereat  re- 
former.  So  also  did  the  enemies  of  the  Reformation  regard 
and  declare  it.  But  for  the  corruption  of  this  great  doctrine^ 
there  might  have  been  no  Reformation.  It  was  felt  by  those 
who  were  raised  up  of  God,  to  restore  lost  truth  to  his  Church, 
that  the  denial  of  this  doctrine,  or  the  overshadowing  it  with, 
or  iLuperseding  it  by,  some  other  things,  made  another  gospel. 


232  LECTURES  ON  THE  PASTORAL  OFFICE. 

This,  then,  they  laid  at  the  foundation,  as  did  the  apostle  Paul, 
and  admitted  no  other.  On  this  they  reared  their  superstruc- 
ture of  good  works  and  ordinances,  according  to  the  scripture. 
This  was  the  great  central  truth  around  which  all  others  re- 
volved, and  by  which  all  others  were  kept  in  their  proper 
place.  Any  thing  not  built  on  this  foundation,  or  revolving 
around  this  centre,  must,  sooner  or  later,  fall  to  the  ground  or 
fly  off,  producing  mischief  and  ruin.  In  every  science  and 
art  there  is  some  leading  principle,  and  in  every  machine  some 
main  spring  or  wheel.  In  the  gospel,  and  in  the  Church,  this 
doctrine  answers  to  these  ends.  Let  this  be  withdrawn,  and 
what  will  ensue  but  lifeless  forms  or  abominable  idolatries  ? 
To  declare  our  belief  in  the  Bible,  then,  and  to  promise  con- 
formity to  the  doctrines  of  the  Church,  and  not  receive  this 
with  the  whole  heart  and  mind,  what  is  it  but  that  the  blind 
undertake  to  lead  the  blind  ?  As  to  this  great  doctrine,  indis- 
pensably connected  as  it  is  with  the  Trinity,  the  fall  of  man, 
the  atonement,  renewal  by  the  Holy  Ghost,  how  little  room 
for  allowable  diversity  of  opinion.  On  this  subject  the  bishops, 
if  true  to  the  Bible  and  to  the  Articles,  must  require  sound 
views  and  an  honest  subscription.  Here  it  is  that  the  Pro- 
testant character  of  our  Church  is  most  prominent  and  em- 
phatic. On  other  points,  such  as  that  disputed  between  philo- 
sophers and  divines  in  all  ages  as  to  fate  and  freewill,  the  free 
agency  of  man  and  the  decrees  of  God,  or  between  different 
denominations  of  Christians  as  to  Church  polity,  the  Church 
evidently  speaks  with  a  studied  comprehensiveness,  or  an  ex- 
pressive brevity,  which  stops  where  some  would  have  her  to 
go  on.  Accordingly,  ever  since  their  adoption,  all  orders  of 
her  clergy  have  been  permitted  to  differ  on  these  points  :  they 
were  not  the  grounds  of  the  Reformation.  But  as  to  the  great 
doctrine  of  man's  justification  before  God,  she  speaks  in  lan- 
guage too  clear,  too  studied,  too  strong,  to  be  misunderstood. 
She  will  allow  of  no  views  of  good  works,  of  sacraments,  or 


LECTURE    XIX.  233 

of  observances  of  any  kind,  which  interfere  with  this.  Here 
she  is  jealous,  as  God  himself  is  jealous,  who  will  not  give  His 
glory  to  another,  or  His  praise  to  graven  images.  It  becomes 
those  who  would  not  only  retain  the  name,  but  the  character, 
of  Protestant  for  our  Church,  to  remember  that  this  is  her 
distinctive  character.  There  are  those  who  would  lay  aside 
both  the  nature  and  character.  Whatever,  therefore,  either 
as  to  theory,  practice,  or  ceremony,  seeks  to  undermine 
this,  or  weaken  it,  is  to  be  firmly  resisted. 

CONFORMITY  AS  TO   WORSHIP. 

We  also  promise  before  ordination  to  conform  to  the 
worship  of  the  Church.  Does  this  mean  that  we  only  obligate 
ourselves  to  lead  the  devotions  of  the  people  by  using  the 
appointed  services,  while  reserving  to  ourselves  the  right  of 
assent  or  dissent  in  regard  to  the  doctrine  thereof?  This 
would  be  like  making  the  Articles  only  articles  of  peace, 
which  must  not  be  spoken  or  preached  against ;  while  it  is 
not  required  that  they  be  actually  believed  in  their  obvious 
meaning.  Surely  no  honest  and  conscientious  man  could 
consent  to  be  uttering  falsehoods  before  God  and  the  congre- 
gation, by  using  words,  the  plain  and  acknowledged  meaning 
of  which  he  rejects.  But  still,  as  there  is  a  latitude  to  be 
allowed  even  in  the  interpretation  of  some  of  the  Articles,  well 
weighed  and  carefully  expressed  as  they  are,  so  must  there  be 
yet  greater  in  the  more  diffuse  and  varied  services  appointed 
for  the  different  occasions  of  worship,  and  administration  of 
the  ordinances  of  religion ;  especially  when  we  consider  how 
often  the  figurative  language  of  scripture  is  introduced. 
Ministers,  therefore,  with  equal  conscientiousness  may  use 
certain  words  in  these  services  while  attaching  a  somewhat 
different  meaning  to  them.  It  is  our  duty  to  endeavor  to 
ascertain  their  true  meaning  by  reference  to  the  scriptures, 
when  they  are  taken  from  the  scripture,  also  to  the  articles 


234  LECTURES  ON  THE  PASTORAL  OFFICE. 

and  homilies,  and  by  comparing  them  together  as  used  in  the 
different  prayers.  Having  thus  examined  them,  we  must  use 
them  in  the  sense  which  seems  most  probable,  still  holding 
ourselves  liable  to  the  judgment  of  those  in  authority,  should 
we  deviate  too  far  from  the  generally  received  interpretation. 
When  those  in  authority  feel  bound  to  judge  or  decide,  then 
must  the  Articles  be  their  chief  guide,  having  been  expressly 
adopted  for  that  purpose  in  our  Mother  Church,  and  evidently 
transferred  to  our  own  for  the  same. 

The  history  of  our  Liturgy  and  Offices,  especially  as  to 
a  few  changes  made  therein,  both  in  our  own  and  Mother 
Church,  justifies  the  opinion,  expressed  above,  as  to  the 
allowed  liberty  of  interpretation.  While  the  Articles  con- 
tinued untouched,  as  the  exposition  and  test  of  our  doctrine, 
certain  verbal  changes  did  take  place  at  a  certain  period,  in 
other  parts  of  the  Prayer  Book,  avowedly  for  the  gratifica- 
tion of  some  who  desired  the  restoration  of  a  few  words 
endeared  to  them  by  long  use.  Whoever  will  read  the  his* 
tory  of  the  Church  as  to  certain  changes,  in  the  days  of 
Elizabeth,  cannot  but  assent  to  the  view  here  taken.  None 
such,  however,  were  allowed  in  the  articles,  to  make  them 
correspond  as  to  language,  and  thus  give  countenance  to  the 
belief  that  a  change  in  doctrine  was  also  designed.  The 
Reformers  may  with  propriety,  at  that  time,  have  consented 
to  these  few  verbal  changes  in  the  Offices,  while  retaining 
the  doctrine  for  which  they  had  contended,  and  for  which 
some  had  died,  most  distinctly  and  prominently  set  forth  in 
the  Articles,  Homilies,  and  Prayers.  Moreover,  the  terms 
used  did  not  contradict  the  Articles,  but  were  fairly  suscep- 
tible of  a  sense  in  perfect  consistency  with  the  language  and 
doctrine  of  the  Articles.  Could  they  have  foreseen  the  use 
which  has  been  made  of  the  concessions  referred  to,  even  by 
some  professed  Protestants,  they  might,  true  to  the  spirit  of 
the  Reformation,  have  rather  died,  than  bequeath  to  posterity 


^  LECTURE   XIX.  235 

such  a  pretext  for  Romanising.  We  can  never  believe  that 
they  did  knowingly  and  designedly  adopt  and  require  to  bo 
used  two  standards  at  open  variance  with  each  other.  Such 
dishonor  must  not  rest  on  their  character.  I  do  not  mean  to 
engage  in  a  full  examination  of  the  documents  in  the  early 
history  of  the  Church  which  bear  on  this  question,  as  that 
would  exceed  the  limits  of  a  lecture.  Your  past  reading 
enables  you  to  understand  them  sufficiently  for  my  present 
purpose,  though  the  circumstances  of  the  times  make  it 
proper  that  you  should  examine  them  more  carefully.  As  to 
our  American  Church,  whoever  will  read  Bishop  White's 
account  of  the  changes  made  in  the  English  Prayer  Book,  by 
those  who  adapted  it  to  our  own  country,  will  see  proofs  and 
illustration  of  the  view  which  I  have  taken.  Few  as  were 
the  bishops  and  clergy  concerned  in  the  preparation  of  our 
Prayer  Book,  and  many  as  were  the  considerations  leading 
to  unanimity  of  sentiment,  still  the  principle  of  compromise 
as  to  language  was  called  for  and  thought  to  be  allowable. 
Let  the  following  instance  suffice.  In  the  Convention  which 
adopted  our  Communion  Office,  himself  and  Bishop  Seabury 
were  the  only  Bishops  present.  He  says,  "it  lay  very  near 
the  heart  of  Bishop  Seabury,  to  have  certain  words  which 
were  left  out  of  King  Edward's  i;%^^^ook,  restored  to  their 
proper  place,  viz  :  the  words  of  oblation,  which  are  also  found 
in  the  Prayer  Book  of  the  Church  of  Scotland.  Bishop  White 
assented  to  the  proposition,  seeing  nothing  unsound  and  super- 
stitious in  them.  They  were  accordingly  adopted.  But 
Bishop  White  adds,  that  he  should  zealously  have  opposed 
their  admission,  had  he  supposed  that  they  could  reasonably 
be  thought  to  imply  what  some  now  impute  to  them.  So 
many,  however,  have,  since  then,  attempted  to  fasten  on  them 
a  meaning  quite  different  from  that  in  which  they  were  under- 
stood by  Bishop  White,  that  before  his  death  he  felt  it  his 
duty  in  several  of  his  writings  to  protest  against  it.     He  also 


236  LECTURES  ON  THK  PASTOKAL  OFFICE. 

informs  us  that  in  the  house  of  clerical  and  lay  delegates, 
"a  disposition  was  manifested  to  oppose  the  introduction  of 
these  words,  which,  however,  was  counteracted  by  a  few 
pertinent  words  of  the  president."  What  could  these  perti- 
nent words  have  been,  but  words  disowning  the  meaning 
which  some  now  wish  to  attach  to  them.  See  his  Memoirs, 
p.  154.  Are  we  not  justified  then  in  supposing  that  such  was 
the  case  with  those  who  consented  to  some  verbal  changes 
in  the  English  Prayer  Book  ?  We  are  strengthened  in  our 
view  of  this  subject  from  the  fact,  that  ever  since  these 
changes  were  made,  the  great  bod}^  of  bishops  and  clergy  of 
the  Church  of  England  and  America,  have  construed  those 
passages  by  the  plain  meaning  of  the  Articles,  and  in  opposi- 
tion to  any  other  construction.  Such  being  the  case,  I  do 
not  see,  but  that  the  best  regulated  conscience  may  subscribe 
to  the  doctrine  and  worship  of  the  Church,  although  there 
may  be  regret  felt  that  some  few  words  were  admitted  into 
the  services.  On  the  same  ground  that  some  object  to  our 
subscription,  there  is  probably  not  a  Church  in  Christendom, 
but  might  be  complained  of  Some  of  the  continental 
Churches  have  a  few  expressions  in  certain  places  yet 
stronger,  although  as  explained  in  other  places,  they  so  lose 
their  objectionable  clfara^t,^,  as  to  justify  the  most  faithful 
and  pious  in  subscribing.  Should  our  standards,  taken  as  a 
whole,  be  compared  with  some  others,  they  would  be  found 
to  contain  less  to  trouble  the  minds  of  the  most  conscientious. 
On  the  subject  of  the  Divine  Decrees,  for  instance,  where  she 
speaks  with  a  studied  latitude,  which  has  always  secured 
toleration,  if  not  perfect  peace,  others  speak  with  a  positive- 
ness  which  can  scarce  admit  of  a  conscientious  subscription, 
unless  the  doctrine  be  fully  embraced ;  and  this  of  course  has 
caused  much  complaint  and  unhappiness.  On  the  subject  of 
the  ministry  also,  while  some  have  confidently  affirmed  theirs 
to  be  according  to  God's  word,  and  of  his  express  appointment, 


LECTURE  XIX.  237 

in  our  article  there  is  no  such  declaration  in  behalf  of  our 
own,  and  in  the  preface  to  the  ordination  service  the  fact  only 
of  its  existence  from  the  times  of  th^  apostles,  as  seen  in  their 
writings  and  ancient  authors,  is  affirmed.  This  preface  being 
the  same  now  as  in  the  first  Prayer  Book,  and  probably  written 
by  Cranmer  himself,  will  be  f^iirly  interpreted  by  a  reference 
to  his  writings,  and  those  of  his  associates,  which  will  show 
that  no  extreme  sense  is  to  be  put  upon  it.  Though  a  higher 
view  may  be  taken  of  the  ministry  by  some,  it  must  be  esteemed 
only  as  a  private  opinion  drawn  from  scripture  or  tradition, 
and  not  the  authoritative  teaching  of  the  Church. 

Conformity  to  the  worship  may  also  comprehend  not  only 
the  use  of  the  services  with  a  hearty  assent  to  the  doctrines 
contained  in  them,  but  their  use  according  to  the  direction  of 
the  canons  and  rubrics.  In  this  also  there  has  been,  and  must 
be  some  allowance  made  for  diversity  of  opinion  as  to  the 
meaning  and  obligation  of  certain  rubrics;  and  not  only  this, 
but  a  sound  discretion  as  to  the  deviation  from  the  letter  of 
the  rubric,  when  circumstances  may  constrain,  or  the  principle 
of  mercy  being  better  than  sacrifice  shall  make  it  a  duty.  That 
this  is  a  matter  in  which  conscience  should  be  exercised  can- 
not be  doubted.  Nor  can  it  be  doubted  but  that  a  contracted 
view  of  the  subject  has  sometimes  been  taken.  I  remember 
in  the  early  part  of  my  ministry  to  have  held  a  conversation 
with  a  minister,  who  maintained  that  even  in  meeting  with  a 
few  servants  in  their  cabins,  I  had  no  right  to  speak  to  them 
until  I  had  first  gone  through  all  the  service  of  the  Church. 
Now,  however  proper  it  may  be  to  use  it  partially  on  other 
occasions,  the  service  was  evidently  intended  for  public  use 
in  the  Church.  In  England  the  law  is,  that  the  minister  shall 
use  this  form  "in  public  prayer  and  administration  of  the  sacra- 
ments and  none  other."  In  our  Church,  the  canon  is,  "that 
every  minister  shall  before  all  sermons  and  lectures,  and  on 
all  other  occasions  of  public  worship,  use  the  Book  of  Common 


238  LECTURES  ON  THE  PASTORAL  OFFICE. 

Prayer  as  the  same  is,  or  may  be  established  by  the  authority 
of  the  General  Convention.  And  in  performing  such  service, 
no  oiher  prayers  shall  be  lised,  than  those  prescribed  by  such 
book."  That  is. — no  other  shall  be  substituted  for  it,  mixed 
up  with  it,  or  added  to  it.  As  to  the  pulpit  exercises,  there  is 
no  prohibition  of  prayer  in  connection  with  the  sermon,  either 
in  our  own  or  Mother  Church.  In  the  latter  it  has  always 
more  or  less  prevailed.  In  many  of  the  printed  sermons  of 
the  old  divines,  we  have  the  prayers  published  along  with 
them.  After  one  of  the  Homilies,  that  on  Disobedience,  we 
have  a  specimen  of  such  prayers.  It  is  still  the  custom  with 
m my  of  the  English  clergy  to  have  short  prayers  before  and 
after  s^jrinon.  In  our  American  Church,  it  was  formerly  the 
general  custom  to  have  the  Lord's  Prayer  and  a  collect  before 
sermon,  and  one  or  more  collects  after  sermon.  The  former 
practice  has  ceased  at  the  recommendation  of  the  House  of 
Bishops.  It  is  well  known  as  to  the  latter,  that  Bishop  White 
not  only  defended  the  practice,  but  at  one  time  pursued  the 
old  English  custom  of  writing  and  using  a  short  prayer  after 
sermon,  which  was  specially  adapted  to  it.  At  this  time, 
when  the  disposition  is  so  strong  in  some  persons  to  introduce 
new  things,  or  restore  old  ones,  which  have  become  obsolete, 
I  would  not  say  anything  to  encourage  changes,  but  it  has 
ever  seemed  to  me,  thai  a  very  short  prayer  carefully  com- 
posed, and  written  down  as  formerly  at  the  close  of  the  sermon, 
being  especially  adapted  to  the  same,  would  be  better  than  the 
present  plan,  where  the  same  collects  are  so  often  repeated, 
and  these  sometimes  not  very  suitable  to  the  discourse. 

I  have  ordy  one  other  remark  to  make,  and  that  is  in  the 
way  of  caution  that  you  do  not  fall  into  the  error  of  some, 
who  confound  the  custom  of  a  part  of  the  Church  with  the 
law  of  the  whole  Church.  The  Church  leaves  it  optional 
with  the  minister  to  say,  in  the  creed,  "  he  descended  into 
Hell,"  or  to  omit  it,  or  to  use  in  its  place,  "  he   went  into 


LECTURE  XIX,  239 

the  place  of  departed  spirits ;"  but  I  have  heard  those  who 
use  the  first  form  of  words  denounce  those  who  omitted  them 
or  used  J,he  substitute,  as  being  irregular  persons.  Now, 
"where  no  law  is  there  is  no  transgression."  Again,  it  is 
customary  with  some  to  bow  at  the  name  of  Jesus  in  the 
creed,  and  I  have  heard  those  denounced  as  neither  Church- 
men nor  men  of  reverence,  who  did  not  so  do ;  whereas 
there  is  no  rule  whatever  on  the  subject.  So,  as  to  the  use 
of  the  surplice,  those  are  sometimes  condemned  v.ho  do  not 
wear  it,  although  at  our  organization  in  this  country  the 
rubric  enjoining  it,  and  which  had  been  ever  objected  to  by 
some  in  England,  was  purposely  left  out.  The  proper  rule 
as  to  all  such  subjects  is,  not  to  differ  merely  for  the  sake  of 
differing.  Where  there  is  no  law,  and  things  are  regarded 
as  indifferent  by  us,  where  we  are  not  opposed  to  them  on 
principle,  or  as  inexpedient  and  injurious  to  the  cause  of 
piety,  then  it  is  best  to  conform  to  the  custom  of  those 
around  us.  At  any  rate,  let  charity  be  observed  as  to  those 
who  differ  from  us. 

THE  vow  OF  OBEDIENCE  TO  THE     BISHOP. 

On  one  of  the  vows  in  the  Ordination  Service  I  add  a 
few  words.  You  will  be  required  "  reverently  to  obey  your 
Bishop  and  other  chief  Ministers,  who,  according  to  the  ca- 
nons of  the  Church,  may  have  the  charge  and  government 
over  you ;  following  with  a  glad  mind  and  will  their  godly 
admonitions,  and  submitting  yourselves  to  their  godly  judg- 
ments.'' The  canons  which  appoint  the  rulers  in  the 
Church,  specify,  also,  their  rights  and  duties,  as  well  as  yours, 
and,  of  course,  are  to  be  to  them  and  you  an  authoritative 
guide.  If  the  rulers  interpret  them  falsely,  and  seek  to  en- 
force them  wrongfully,  they  are  liable  to  the  discipline  of  the 
Church.  If  you  misunderstand  and  disobey  them,  then  are  you 
subject  to  the  same.     But  if  there  be  a  right  disposition  on 


m 


240  LECTURES  ON  THE  PASTORAL  OFFICE. 

their  part  toward  you,  and  a  respectful  deference  on  yours  to 
their  office  and  experience,  it  can  seldom  happen  that  a 
serious  difference  will  occur.  The  Bishops  need  not  be 
anxious  to  increase  their  authority,  since  from  the  very  na- 
ture of  their  office,  and  a  thousand  things  connected  with  it, 
there  does  necessarily  arise  an  influence,  and  a  power,  and 
responsibility  full  as  great  as  any  man  should  desire  or  be  wil- 
ling to  have.  By  reason  of  these  things  they  are,  to  a  cer- 
tain extent,  chief  Pastors,  having  the  care  of  all  the  Churches 
resting  upon  them.  Without  invading  the  established  rights 
of  the  ministers  under  them,  they  are  the  Pastors  of  Pastors,  and 
thereby,  in  some  measure.  Chief  Shepherds  of  all  the  flocks. 
Happy  is  the  relation  between  bishops  and  their  clergy  when 
such  a  feeling  animates  their  hearts. 

As  to  the  promise  of  obedience  to  other  chief  ministers, 
its  exercise  is  not  required  of  us  in  this  country,  though 
the  clause  has  been  retained  from  the  English  Prayer  Book. 
We  have  none  such  to  aid  the  bishops  in  their  duties,  as 
in  the  Mother  Church.  It  was  probably  thought  that  the 
time  might  come  when  such  would  be  needed  and  appointed. 
In  place  of  obedience  to  such,  let  me  recommend  to  you 
that  respectful  deference  which  is  due  from  young  ministers 
to  the  older  and  more  experienced,  though  they  be  not  set 
over  you  by  canon  law.  Let  me  also,  in  this  connexion, 
enjoin  it  upon  you  to  observe  most  scrupulously  the  rights 
of  all  your  brethren,  as  established  by  the  canons.  Be  very 
careful  how  you  consent  to  perform  any  of  those  ministerial 
offices  which  properly  belong  to  another,  without  most  suffi- 
cient reasons.  Unless  there  be  such,  do  not  even  permit 
the  application  for  the  consent  to  be  made,  but  rather  anti- 
cipate and  prevent  it,  lest  the  feelings  of  a  brother  be 
wounded.  As  you  would  firmly  maintain  your  own  rights 
against  what  you  might  regard  the  encroachments  of  a  bishop 
who  should  claim  all  the  privileges  of  a  pastor  among  your 
people,  so  should  you  scrupulously  avoid  any  thing  interfering 


LECTURE  xrx.  241 

with  the  riglits  of  a  brother.  Bishops  are  bound  by  canon  to, 
refrain  from  the  performance  of  any  official  acts  in  other 
dioceses  without  the  consent  of  their  brother  bishops.  They 
are  also  bound,  by  honor  and  reUgion,  not  even  to  ask  the 
privilege  of  doing  it,  or  consent  that  it  be  asked,  without  very 
sufficient  causes.  So  should  all  other  ministers  act  towards 
their  brethren.  If,  my  young  friends,  I  may  be  pardoned  the 
egotism,  I  would,  for  the  sake  of  enforcing  by  example  that 
which  I  recommend  in  words,  state,  that  1  have  ever  been 
careful  to  observe  this  rule,  and  am  more  and  more  convinced 
of  the  importance  of  a  strict  adherence  to  it.  Especially  since 
my  elevation  to  the  Episcopate  have  I  felt  bound  to  the  most 
scrupulous  observance  of  it.  Not  only  have  I  refused  to  per- 
form the  marriage  ceremony  in  cases  of  a  very  peculiar  cha- 
racter, which  might  have  justified  it,  but,  in  travelling  through 
the  diocese,*!  even  positively  decline  baptizing  infants,  except 
in  vacant  parishes,  and  in  cases  v/here  the  ministers  them- 
selves ask  and  urge  it,  for  special  reasons.  I  do  not  now 
baptize  even  my  own  grandchildren,  choosing  rather  to  act  as 
sponsor,  and  present  them  to  him  whose  duty  and  privilege  it 
is  to  present  them  unto  the  Lord. 

CONCLUSION. 

My  advices  are  now  concluded.  They  are  the  result  of 
no  little  reading  of  the  best  authors  on  the  pastoral  office,  and 
of  the  observation  and  experience  of  forty  years,  save  one, 
spent  in  ministerial  and  Episcopal  duty.  Had  I  to  go  over 
those  years  again,  I  should  hope,  by  Divine  grace,  to  correct 
some  errors  into  which  I  have  fallen,  through  inexperience, 
through  want  of  instruction  and  of  example,  and  to  perform 
all  the  duties  of  the  sacred  office  in  a  manner  more  accordant 
with  the  rules  now  delivered  unto  you.  I  pray,  that  when 
you  shall  come  to  look  back  upon  your  ministry,  you  may  be 
able  to  do  it  with  a  conscience  far  less  troubled  with  a  sense 
of  numerous  and  great  deficiencies  than  is  the  conscience  of 
him  who  now  bids  you  an  afTectionate  farewell. 


OLD    CHURCH    BOOKSTORE 


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Valuable  Works  published  by  Stanford  ^  Swords, 

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THE  FAMILY  PRAYER-BOOK,  or  the  Booh  of  Comr 
mon  Prayer^  and  Administration  of  the  Sacraments,  and  othei 
Rites  and  Ceremonies  of  the  Churcli,  according  to  the  use  of 
the  Protestant    Episcopal   Church  in  the    United  States  oj 
America;  accompanied  hy 

A    GENERAL    COMMENTARY, 

Historical,  Exjjla^iatory,  Doctrinal,  and  Practical ;  compiled, 
from  the  most  approved  Liturgical  Works,  uith  Alterations 
and  Additions,  and  Accommodated  to  the  Liturgy  of  the  Pro- 
testant Episcopal  Church  in  the  United  States  of  America. 
Second  Edition,  revised. 

BY  THOMAS  CHURCH  BROWNELL,  D.  D.  LL.  D. 

Bishop  of  the  Protestant  Episcopal  Church  in  the  State  of  Connecticut. 

One  thick  volu?nc,  royal  8vo.     $3,50. 
RECOMMENDATIONS. 

Philadelphia,  Dec,  29(7<,  1 821. 
Rt.  Rev.  and  Dear  Sir, — I  liave  just  nov/  recciveJ  your  letter  of  tlie  26tli  inst.  informing 
me  that  you  contemplato  the  preparing'  and  the  publishing  of  a  book  of  Common  Prayer, 
with  a  Commentary  on  the  different  services,  accommodated  to  the  alterations  of  the 
English  Liturgy  by  our  American  Church.  The  last  circumstance  is  especially  desirable, 
there  being  as  yet  nothing  of  the  kind.  And  your  connecting  the  Commentary  with  the 
text,  will  very  much  further  the  purpose  of  introducing  the  former  into  families,  and  of 
promoting  a  more  general  information  of  the  grounds  of  our  institutions.  Wishing  you 
success  in  your  undertaking,  I  remain 

Your  affectionate  Brother, 

WM  WHITE. 
Kt.  Rev.  Thos  C.  Brownell. 

I  do  cordially  concur  in  the  foregoing  sentiments  of  the  Presiding  Bishop. 

JOHN  HENKV  HOBART. 

Beistol,  Jan.  4,  1822. 

Though  we  have  several  Commentaries,  on  our  Prayer  Book,  and  explanations  of  the 
Litursy,  I  am  decidedly  of  opinion  that  no  one  of  them  is  exactly  what  is  wanted  in 
families,  and  lor  common  use.  A  work  of  this  kind,  so  judiciously  comjjilrd  as  to  comprise 
■what  is  most  essential  and  interesting  in  the  history  and  exposition  of  the  Book  of  Common 
Prayer,  with  the  addition  of  a  much  larger  proportion  than  we  usually  have  of  practical 
remarks,  calculated  to  promote  the  ri;:ht  Use  of  it,  would  be  a  valuable  acquisition  to  OH 
theological  libraries  ;  and  I  rejoice  to  learn  that  you  think  of  devoting  some  part  of  you 
time  to  such  a  work. 

I  am,  respectfully,  your  Friend  and  Brother, 

ALEX.  V.  GRISWOLD. 

Rt.  Rev.  Thomas  C.  Brownell. 
From  the  Rev.  Benjamin  I.  Haight,  Rector  of  All  Saints'  Church,  New  York. 

It  seems  to  me  almost  superfluous  to  add  one  word  in  commendation  of  a  volume 
compiled  and  edited  by  such  a  man  as  Bishop  Browiirll,  from  the  works  of  the  most 
approved  divines  and  liturgical  writers  of  the  Anglican  and  American  Churches — as  Shep- 
herd, and  Nicholls,  and  Sparrow,  and  Bis>e,  and  Comber,  and  Wheatley,  and  Hole,  and 
Seeker,  and  Home,  and  Stanhope,  and  White,  and  Dehon,  and  Hobart,  and  many  othcm 
of  no  less  note  and  excellence  A  better  book  for  the  families  of  Churchmen  it  would  noi 
be  easy  to  find. 


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^^^  THE  WORKS  OF  THE 

RIGHT  REV.  GEORGE   HORNE,  D.  D 

LATE  LORD   BISHOP   OF  NORWICH. 
TOWHICH    ARE    PREFIXED, 

iHemoirs  of  I)i0  £ife,  Qtubics,  aixb  toritings, 

BY  WILLIAM  JONES,  M.  A.,  F.  R.  S.,  &c. 

ONB  OF  HIS  lordship's  CHAPLAINS,  AND  LONG  HIS  MOST  INTlalATE  FRIEND. 

In  Two  volumes.     Royal  Svo.     S4,00. 

•'  Of  tbo  distinguished  Doctors  of  the  Anglican  Communion,  tliere  is  no  one  whose 
works  may,  with  more  propriety,  claim  admission  into  every  library,  than  Bishop  Horte. 
Thoroughly  sound  in  doctrine  and  principle,  his  style  is  marked  by  great  simplicity  and 
beauty  "while  on  every  page  you  behold  the  impress  of  deep  spirituality  and  devotJon. 
The  most  erudite  tlicolo^rian  may  make  him  liis  companion  :  the  simple  rustic  can  enjoy 
and  profit  by  his  teaching.  The  present  edition  has  the  merit  of  great  compactness  and 
cheapness,  and  will  supplant,  we  trust,  much  of  the  trash  wliich  has,  of  late  years,  found 
iU  way  into  our  houses,  under  the  guise  of  valuable  religious  works  :  being  often  the  ef- 
fusions of  minds,  either  whoUv  adverse  to  the  teaching  of  Holy  Scripture,  as  witnes>ed  by 
the  Church;  or  ignorant  thereof.  We  hope  that  Churchmen  wil!  one  day  learn  that 
every  pJOMS  book,  is  not  therefore  fit  to  be  purchased  and  taken  into  their  families  ;  but 
only  such  as  are  in  conformity  with  the  doctrines  and  principles  of  tne  Reformed  Catholic 
Church.  For  private  and  family  devotional  reading,  Bishop  Home's  Commentary  on  the 
Psalms,  contained  in  the  first  volume  of  this  edition,  is  inferior  to  uo  uninspired  work 
extant. — Churchman.  ■     ^  ,        ■ 

"  It  would  be  hard  to  name  a  more  acceptable  or  useful  addition  to  the  stocK  ot  Amen 
can  reprints  of  standard  divinity,  than  the'se  bulky  volumes  constitute.  There  is  a  pecn 
liar  charm  about  every  tU.ng  from  the  pen  of  Bishop  Home,  the  learned,  the  devout,  the 
orthodox,  the  practical,  the  polished,  the  witty.  Nor  is  that  charm  absent  from  the  kind- 
hearted,  honest,  yet  devoted  biosraphy,  with  which  William  Jones,  one  of  the  truest  and 
best  of  the  many  worthies  of  the  Church  in  England,  has  immortalized  the  friendship, 
more  like  that  of  David  and  Jonathan  than  most  others  upon  record,  that  held  its  life-long 
course  between  himself  and  the  good  bisliop.  ,  „•  .         „ 

"  Our  lan<'uage  does  not  furnish  another  commentary  equal  to  that  of  Bishop  Home 
upon  the  Psalm--,  or  sermons  superior  toimauy  of  the  fourscore  published  in  the  second  of 
these  volumes.  Nor  does  it,  as  we  believe,  contain  a  body  of  theoloiieal  writitiirs  so  per 
fectly  sound  and  free  from  any,  even  the  least  matter  for  just  exception.  W  e  do  not 
know  a  line  of  Bishop  Home's  that  we  would  ratlier  have  erased.  He  thinks  and  writes 
every  where  with  the  simplicity  and  godly  sincerity,  the  earnest  orthodoxy  and  honest 
zeal,  the  infantine  good  humor  and  angel-like  devotion  of  a  father  ot  the  apo>tolic  age. 
The  principles  which  others  get  angry  in  contending  for,  he  soothes  and  wiii^  his  reade. 
by  exemplifying.  The  much  abused  epithets,  evangelical  and  catholic,  belong  to  his 
writing's  in  their  highest  and  fullest  sense.  Would  that  we  had  many  more  fcuch  theolo- 
gians'" '  The  unity  of  the  Spirit  in  the  bond  of  peace  '  would  be  better  realized  among 
us,  in  proportion  as  they  found  currency  and  superseded  the  ephemeral  swarms  of  dog- 
«atizers,  ranters,  canters  and  contentious  innovators  whose  lucubralions  hll  our  boot- 
shelves  and  '  disturb  our  peace.'  <•      .  ■   1      U         -on 

"  These  volumes  strike  us  as  peculiarly  suitable  for  one  good  use,  of  which  there  is  no 
little  need  in  many  quarters— preseJttation  by  a  lay  member  of  the  Church  to  a  O'^W"'" 
pastor,  in  token  of  regard.  A  more  suitable  pledge  of  Christian  love,  it  would  be  difficult 
to  find.  It  would  well  consort  with  the  kind  of  books  that  ought  to  fill  the  scanty  boolt- 
fftges  of  our  ill-provided  clergy." — Calendar. 


Valuahle  Works,  puhlished  by  Stanford  ^-  Swords. 

MELVILUS  SERMONS,  COMPLETE. 


SERMONS  BY  HENllY  MELVILL, 

COMPKISING  ALL  THE  DISCOURSES  PUBLISHED  BY  CONSENT  OF  THK 

AUTHOR. 

EDITED  BT  THE 

RT.  REV.  CHARLES  P.  M'lLVAINE,  D.  D., 

BISHOP  OP  THE  PBOT.  EPIS.  CHURCH  IN  THE  DIOCESE  OF   OHIO. 

Two  large  octavo  volumes.     S4,00. 

"  Tne  discourses  of  Alolvill  have  so  loii^  heen  before  the  religious  public,  that  nothing 
new  can  be  added  by  way  of  lecoijiincndiiia:  their  peculiar  merits.  This  is  the  fullest  and 
most  T.orreet  edition  that  has  come  in  our  way  ;  and  especially  is  it  valuable  as  an  authcn 
tic  one,  many  imperfect  reports  of  the  sermons  having  appeared  in  other  compilations, 
and  of  course  marked  with  the  stenographer's  inaccuracies. — Literary  World. 

"  Melvill  has  for  .>^omR  years  been  with  the  reading  public  a  decided  favorite.  We  sup- 
pose the  sermons  of  no  living  man  will  command  a  more  extensive  sale.  All  who  road 
hira  are  '?!;-2r.Tie'J  with  his  beauty,  tenderness,  earnestness,  eloquence  and  nice  discrimina- 
tion ill  exposition.  He  is  at  times  speculative  to  a  fault,  and  will  be  thought  by  some, 
occasionally,  to  be  not  strictly  orthodox  ;  yet  there  is  so  much  to  delight  in  his  practical 
and  forcible  exhortations  to  duty,  his  warm  and  heartfelt  adherence  to  the  Cross,  his  ad- 
mirably rounded  and  finely-wrought  periods,  that,  unlike  sermons  generally,  which  are 
considered  rather  a  dull  commodity  for  merchandize,  those  who  love  good  reading  will 
buy^and  icillread  Melvill's  Sermons.  No  man  can  read  them,  and  not/eel  their  power, 
stirring  the  depths  of  spirit.  If  he  have  soul  in  him,  the  preacher  will  not  fail  to  find  it, 
Bnd  by  the  mastery  of  eloquence,  charm  it  to  solemnity  and  awe  it  to  reflection.  Perhaps 
there  are  no  written  sermons  in  our  language,  which  are  better  calculated  to  produce 
imprission  upon  those  who  peruse  them." — Methodist  Protestant. 

"Melvill  is  no  ordinary  man,  and  produces  no  ordinary  influence.  Possessing  a  brilliant 
itnagination,  having  great  command  of  words,  and  being  full  of  the  fire  of  genius,  he  sways 
the  hearts  of  crowded  congregations  who  listen  to  the  living  voice,  and  of  multitudes  wio 
peruse  the  productions  of  his  glowing  pen.  It  is  impossible  to  read  Melvill's  Sermons 
nnd  not  be  gratified,  and  what  is  better,  improved.  'Phere  is  so  much  of  the  earnestness 
and  aflTectionateness  of  the  "man  of  OoD,"  so  much  zeal  for  the  truth  as  it  is  in  Jesus,  so 
great  acuteness  and  so  happy  a  faculty  of  illustrating  and  enforcing  Scriptural  truth,  that 
involuntarily  one  pays  the  highest  tribute  which  an  author  can  receive,  in  forgetting  him 
and  fastening  the  mind  upon  the  ennobling  subjects  of  his  labors.  The  present  edition  is 
eopecially  valuable,  since  here  we  have  the  discourses  of  the  gifted  author  as  ho  wrote 
them  and  committed  them  to  the  press,  and  the  publishers  have  taken  pains  to  iRclude  in 
the  present  issue,  both  the  parochial  sermons,  and  those  delivered  on  public  occasions  and 
before  the  University  of  Cambridge  ;  by  which  we  have  here  the  contents  of  some  five  or 
six  volumes  of  the  English  edition,  at  a  price  which  brings  them  within  the  reach  of  all. 
The  mechanical  execution  is  in  the  publishers'  usual  style  of  excellence." — Young  Church' 
man's  Miscellany. 

"  We  have  read  many  of  these  sermons  with  interest,  pleasure,  and  profit  ;  the  more  so, 
because  we  believe  them  to  bo  the  most  perfect  edition  of  Melvill's  sermons  extant.  Their 
jditor,  the  distinguished  Bishop  of  Ohio,  has  presented  them  in  their  true  light  before  the 
public.  Melvill  possesses  a  mind  of  peculiar  richness  and  vigor,  clothed  upon  with  all  the 
glorious  (ruths  of  our  holy  religion.  He  delineates  most  beautifully  the  law  of  the  spirit 
of  life.,  in  Christ  Jesus  ;  and  is  always  most  eloquent  when  nearest  to  the  Cross.  His  stylo, 
peculiarly  his  own,  cannot  be  commeudeu  to  any  divine;  for  apart  from  its  many  objec- 
tionable features,  it  could  not  be  successfully  imitated  :  but  the  expository  character  of  hia 
sermons  is  of  the  fir^t  order;  and  here  Melvill  may  be  studied  with  the  greatest  advantage 
His  sermons  are  from  his  text,  made  up  of  its  elements,  not  introducing  his  subject,  biit 
suggesting  and  containing  it.  Therefore  they  arc  always  a  faithful  exposition  of  the  tsxL 
The  p-esent  edition  of  his  ser~oi>s  cannot  fail  to  have  a  w'de  and  justly  deserved  circula 
tion. — Albany  Spectator 


Valuable  Works,  published  by  Stanford  Sf  Swords. 

SHORT^S  CHURCH   HISTORY. 

UISTOllY  OF  THE  CHURCH  OF  ENGLAND, 

TO  THE  REVOLUTION  OF  ENGLAND  OF  1G88 

B  y    THE 

RT.  REV.  THOMAS  VOWLER  SHORT,  D.  D., 

BISHOP    OF    ST.    ASAPH. 

One   Volume.  8vo.  $1,50. 

"  We  feel  grateful  for  the  reprint  of  this  learned,  impartial,  and  valuable  work.  The 
publishers  of  such  books  deserve  to  be  liberallj'  sustained  and  encouraged  by  the  Chris- 
tian public,  and  especially  by  Churchmen.  Bishop  Short's  History  will  lead  its  readers 
f)  a  greater  knowledge  and  love  of  the  Eng^lish  Church,  and  must  convince  them  that  in 
her  doctrtnes,  ritual,  and  government,  she  is  f  lithfully  formed  on  the  model  of  that  which 
was  primitive  and  apostolic.  It  is  the  fruit  of  many  years'  reading  and  immense  labor  and 
research;  and,  thou;;h  its  professed  object  is  'to  facilitate  the  studies  of  young  men  who 
are  preparing  themselves  for  the  offices  of  the  Church,'  there  is  no  class  of  readers  who  will 
not  find  it  a  pleasure  and  a  profit.  It  may  be  objected  to  by  some  that  the  meek  and  pious 
anthor  is  occasionally  too  lenient  in  his  notice  of  dissenters;  but  he  neverconceals  the  truth, 
(evidently  his  sole  pursuit;)  and  the  very  tenderness  he  shows  to  opponents  may  extend 
the  usefulness  of  the  work,  by  attracting  and  conciliating  readers  among  them,  and,  we 
may  hope.convincing  them  that,  in  the  language  of  the  author, '  the  best  reformation  of  the 
Church  of  England  would  be  to  reduce  her  in  practice  to  what  she  is  in  theory;  that  h«r 
doctrines  are  such,  that  he  who  ventures  his  eternal  safety  to  her  guidance  is  taking  a  so- 
cure  path;  and  that  the  framework  of  her  establishment  is  that  which,  under  God's  provi- 
dence, is  best  suited,  in  the  present  state  of  the  Christian  world,  to  preserve  and  disseminate 
3ur  holy  faitli  among  the  various  branches  of  society.'" — Banner  ufihe  Crois. 

"  This  is  a  very  valuable  production.  It  has  passed  through  three  English  editions  :  ao-l 
now  appears  for  the  first  time  in  an  American  dress.  Its  issue  at  this  juncture  is  exceed 
ingly  well  timed." — Episcopal  Recorder. 

"  Theiact  that  this  work  embraces  the  history  of  the  English  Chur<:h  from  the  earlicf  i 
period  of  English  history  down  to  the  glorious  Revolution  of  1688,  is  all  that  need  be  urge«J 
in  favor  of  of  its  importance.  The  style  is  easy  and  chaste  ;  and  the  arrangement  of  nnm- 
tirical  sections  enables  the  reader,  by  looking  over  the  contents  of  ji  chapter,  to  find  at 
once  the  subject  of  his  inquiry.  As  a  book  of  reference,  its  value  is  much  increased  by 
chronological  tables  and  a  copious  index.  The  spirit  o(  the  author  is  liberal  and  Christian. 
It  is  printed  in  double  columns  ;  and  the  paper,  type,  <fec.,  are  in  the  best  style  of  the  pub 
lishers." — Baltimore  American. 

"  This  is  the  book  as  interesting  to  the  general  reader  as  to  one  specially  interested  ia 
tl»e  remarkable  liistorv  it  developes  and  extends.  It  is  written,  as  far  as  we  can  judge  from 
a  hasty  glance  at  it,  in  a  liberal,  comprehensive,  and  Christian  spirit,  not  sparing  the  de 
feels  of  the  Church  of  England,  and  not  failing  to  give  credit  to  other  sects  where  the 
writer  has  thought  it  was  due  to  them.  The  typography  and  general  appearance  of  the 
book  are  creditable  to  the  taste  of  the  enterprising  publishers." — Philadelphia  Gazette. 

"  This  is  a  valuable  contribution  t>  ecclesiastical  history,  and  will  be  found  an  important 
addition  to  the  library  of  the  religiois  student." — Penngylvanian. 

"  We  welcome  this  elaborate  and  valuable  work  .as  a  most  important  addition  to  the 
scries  of  Protestant  publications  from  the  press  of  Messrs  Stanford  and  Swords.  This 
edition  is  a  large  octavo  of  350  pagc.^,  very  well  printed.  It  is  enriched  with  numerous 
ootcs,  several  chronological  and  genealogical  tables,  and  a  copious  index.  The  fart  of  the 
work  having  reached  a  third  edition  in  England,  is  evidence  of  its  originality  and  useful- 
ness."— Sortk  American. 

"  The  high  reputation  of  its  author  as  a  scholar  and  a  writer  is  amply  sustained  in  its 
pages,  which  treat  of  some  of  the  most  intensely  interesting  periods  in  the  history  of  our 
nHbjr  c'Katry.    The  ruforraacior  of  the  Church  ;  the  great  revolution  ;  the  aestructios 


Valuable  Work',  pablisJied  hy  Stanford  ^  Sssjords. 

»f  the  old  Church  with  .he  monarchy  ;  its  rc-establishraent  on  the  Presbyterian  basis  ;  th« 
recall  of  the  Stuarts,  and  with  tlieiu  of  the  Episcopal  Church,  and  tlie  overthrow  of  tba 
Presbyterian  supremacy  ;  the  formation  of  the  Thirty-Nine  Articles  of  the  Church  pi 
England  •,  these,  with  other  matters  of  kindred  interest,  afford  a  rich  theme,  which,  in  the 
volume  before  us,  is  eloquently  descanted  upon.  All  who  feel  an  interest  in  these  mattera 
would  do  well  to  possess  themselves  of  a  copy  of  the  work.  The  beautiful  style  in  which 
'his  work  is  issued,  is  highly  creditable  to  the  publishers." — Philadelphia  Inquirer. 

•^  This  is  a  volume  which  has  already  received  authoritative  approval  in  this  country, 
bein^  a  class  book  in  the  Protestant  Episcopal  Seminary  at  Alexandria,  D.  C,  and  perhapi 
in  other  institutions.  It  is  a  large  octavo,  written  in  a  clear  and  comprehensive  style,  and 
ihus  embraces  avast  amount  of  ecclesiastical  knowledge,  while  it  has,  in  many  places,  an  elo- 
quence of  diction,  and  in  all  a  nervous  directness,  which  make  it  an  interesting  as  well  as 
a  useful  volume.  The  low  price  of  this  book  is  such  as  will  place  it  within  the  reach  of 
allpurcliasers;  and  the  members  of  tlie  Protestant  Episcopal  communion  will  no  doubt  ro 
ward  the  enterprise  of  the  publishers,  and  gratify  themselves,  bj'  giving  the  volume  a  wida 
circulation.  It  has  already  passed  tlirough  three  editions  in  England,  and  must  be  allowed 
the  high  praise  of  being  the  most  comprehensive  work  on  the  subject  now  before  the  pub- 
lic."— Saturday  Post. 

"  There  is  a  degree  of  candor  and  impartiality  in  this  work  which,  for  a  Churchman,  is  as 
unusual  as  it  is  commendable.  The  author  has  a  justifiable  partiality  for  his  own  Church 
iud  the  tory  party  of  which  it  has  been  a  prominent  section  in  all  periods  of  English  his- 
.ory  ;  but  this  preference  is  not  allowed  to  interfere  with  a  candid  and  honest  statement  of 
facts,  whetlier  the}  bear  against  the  interest  and  character  of  his  friends,  or  are  favorable 
to  that  of  his  oppoi  ents.  With  a  just  admiration  of  excellence,  wherever  found,  and  a 
love  of  freedom  and  oopular  rights,  he  looks  upon  the  whole  field  of  history  with  the  impar- 
tial comprehensiven  ss  of  an  historian,  rather  than  witli  the  jealous  zeal  of  a  partisan,  or 
the  exclusiveness  of ,  sectary.  He  eulogizes  the  Reformation  ;  does  something  like  jus- 
tice to  the  character  of  the  Puritans,  of  Cromwell,  and  the  Presbyterians:  admits  tha 
tyranny  of  Laud,  the  weakness  and  selfishness  of  Charles,  and  the  violence  and  irreligioD 
uf  the  Royalists  at  the  period  of  the  Revolution. 

"  There  is  much,  of  course,  of  which  non-Epis'-opalians  cannot  approve.  No  Church- 
JJan  can  be  expected  to  look  at  some  periods  of  English  history  with  a  clear  and  unpreju- 
diced mind.  The  light  which  the  Revolution  sheds  upon  the  genius  and  character  o( 
Episcopacy  is  too  glaring  to  be  quietly  looked  at.  So,  if  we  read  the  histories  prepared 
by  Churchmen,  it  must  always  be  with  much  indulgence  to  the  weakness  of  human  nature 
and  pity  for  the  prejudice  which  can  slander  some  of  Ensland's  best  men,  and  stigmati2e 
SLS  opp  ession  and  tyranny  the  purest  and  freest  government  she  has  ever  had.  The  work 
18  written  in  a  condensed,  yet  attractive  style,  with  great  precision  and  accuracy.  As  a 
text  book,  or  for  general  perusal,  it  will  be  found  interesting  and  valuable.  It  is,  wo  ai " 
happy  to  add,  Tery  neatly  printed,  and  sold  at  a  low  price." — N.  Y.  Evangelist. 

"  An  octavo  volume  of  353  pages,  accompanied  by  a  chronolojical  and  genealogical  tabl* 
and  very  full  index.  It  is  a  wo.k  of  real  merit,  written  by  one  stronely  attached,  of  course, 
to  the  Church  of  which  he  is  a  member,  but  apparently  no  bigot.  We  will  not  pretend  to 
vouch  for  all  his  opinions  ;  but  such  perusal  as  we  have  been  able  to  give  to  his  writings, 
convinces  us  that  he  is  sincere  in  them,  and  that  he  is  honest  iu  the  statement  of  facts.  His 
references  are  numerous.  The  religious  sentiments  which  he  expresses  in  the  progress  ol 
the  work  are  evangelical  in  their  character  ;  and  the  views  which  he  entertains  of  Chris- 
tians of  other  persuasions  evince  a  charitable  spirit.  He  sees  and  candidly  acknowledge* 
defects  in  the  Church  of  England,  and  disadvantages  of  a  grievous  nature  resulting  from 
(Ue  connection  of  Church  and  state  :  but  on  the  whole,  he  prefers  his  communion  to  oth- 
ers, and  exhorts  his  brethren  to  seek  its  improvement.  We  shall  place  the  book  amoii| 
our  most  important  histories." — Baptist  Advocate. 

"The  style  in  which  this  history  is  written  is  elegant  and  chaste;  and,  from  the 
examination  which  we  have  made  of  the  portions  of  the  work  in  which  the  predilections 
of  the  author  would  be  most  likely  to  appear,  we  believe  his  statements  to  be  made  in  all 
candor,  and  with  an  honest  desire  to  be  impartial  and  truthful.  As  a  history  of  the  Church 
of  England,  it  possesses  decided  advantages  over  every  other  work  which  we  have  seen  of 
heard  of;  and  whilst  it  will  be  regarded  by  all  Protestant  denominations  as  a  most  valuable 
contribution  to  general  ecclesiastical  history,  it  commends  itself  especially  to  the  ministeil 
and  members  of  the  Episcopal  Church,  and  we  have  no  doubt  will  be  duly  appreciated. 
It  is  a  work  of  vast  labor,  learning,  and  rosearch." — Protestant  Banner. 

(Short. ) 


Valuable  Works,  puhhshed  by  Stanford  if  Swords. 


SPENCER^S   ENGLISH    REFORMATION 
HISTORY  OF  THE  REFORMATION  IN  ENGLAND 

BY    THE 

REV.  J.  A.  SPENCER,  A.  M. 

"AUTHOR   OF  THE   CHBISTIAN   INSTRUCTED   IN   THE   WATS   OF  THE   GOSPKIi   AND  TBI 
CHDUCH." 

One  Volume.     16mo.     50c.  > 

•-« 

"The  author  'claims  to  have  carefully  sought  exactness  and  precision  in  regard  to  fact* 
■nd  circumstances;  to  have  consulted  every  writer  within  his  reach,  in  order  to  verify  tha 
»tatement  made  in  the  text;  to  have  endeavored  to  be  strictly  just  and  fair  towards  all 
parties  and  persons;  and  to  have  set  forth  tlie  public  acts  of  the  Church  and  State  ai 
faithfully  as  he  was  able,  and  as  fully  as  the  limits  of  the  volume  would  admit.'  \V« 
regard  it  as  of  especial  importance  at  this  time,  that  the  causes  which  led  to  the  reforms 
tion  of  the  Church  in  England,  should  be  well  understood.  There  are  many  persons  to 
whom  the  larger  histories  of  it  are  not  accessible,  and  who  would  not  have  time  to  study 
them  if  they  were.  To  such,  and  to  the  young  learner,  this  little  book  of  200  pages  wri! 
impart  much  useful  information  upon  that  interesting  era  in  the  history  of  the  Church." 
— Banner  of  the  Orost. 

"  A  judicious  and  faithful  treatise  on  the  Reformation  in  England,  admirably  adapted 
for  families  and  for  Sunday  ^'cllool  libraries.  Although  altogether  unpretending,  it  i$ 
precisely  one  of  the  books  mo  t  httcd  to  do  good,  in  the  times  upon  which  wo  have  fallerw 
It  tells  the  truth,  clearly,  fairly,  and  honestly.  *  *  *  When  such  desperate  and  un- 
ceasing efforts  arc  made  all  around  us  to  villify  the  Reformation,  it  is  the  duty  of  every 
Churchman,  not  only  to  inform  himself  on  the  subject,  hnt  to  see  that  the  truth  is  brought 
to  bear  upon  the  minds  of  his  children,  who  may  soon  be  called  to  a  fiercer  and  more 
enrnest  struggle  to  maintain  il  than  any  to  which  ho  tfciself  is  summoned. — Protestant 
Churchman. 

"  An  acceptable  contribution  to  ecelcsiastical  literature.  The  author  throws  into  con- 
trast the  leading  principles  of  Protestantism  with  the  past  and  existing  elements  of 
Romanism,  and  exhibits  their  opposite  tendencies  with  much  force.  The  historical  por 
tion  of  the  work  is,  from  the  size  of  the  volume,  necessarily  much  condensed.  The  promi 
nence  given  to  the  great  principles  involved,  however,  atones  for  this,  while  as  a  portable 
and  not  expensive  volume,  it  will  reach  those  to  wliom  larger  works  of  the  kind  are 
inaccessible." — N.  Y.  Commercial  Advertiser. 

"  This  is  a  most  opportune  publication.  The  times  demand  a  return  to  the  principle* 
of  the  great  Reform,  and  the  people  are  laudably  anxious  to  know  what  those  princi- 
ples are.  So  much  discussion  is  abroad,  so  many  various  assertions  are  made,  and  so 
much  confidence  is  manifested  by  persons  of  very  different  sentiments  in  the  truth  ol 
their  opinions,  that  it  is  essential  to  go  to  the  fountain  head  and  ascertain  by  the  facts  of 
history  iViSi  where  and  what  the  truth  really  is.  It  is  this  object  which  the  author  of  this 
volume  has  had  in  view  ;  it  has  beet  his  aim  to  present  facts,  and  not  mere  opinioiie,  to 
give  evidence,  and  not  barely  his  view  of  the  Reformation  and  its  principles.  It  is  thia 
feature  which  we  particularly  admire  in  this  volume,  and  which  we  commend  especially 
to  our  readers ;  for  though  Mr.  Spencer's  own  views  arc  decided,  he  does  not  obtrudo 
them  upon  those  who  peruse  his  history;  he  gives  them  a  succinct,  clear,  well-digested 
statement  of  the  acts  of  the  Church  and  State,  and  leaves  the  reader  to  draw  his  own 
conclusion.  We  are  not  aware  that  in  a  single  instance  Mr.  S.  oversteps  the  true  bounds 
by  which  the  historian  ought  to  be  restrained. 

"The  literary  and  mechanical  execution  of  this  volume  are  of  the  first  order.  Mr  S. 
writes  easily,  fluently  and  vigorously,  and  occasionally  his  subject  warms  into  eloquence. 
The  publishers  deserve  great  credit  for  the  style  in  which  they  have  issued  the  book,  nol 
more  than  for  the  very  low  price  at  which  they  offer  it  for  sale,  in  order,  we  are  coufident, 
to  give  it  that  wide  circulati  >n  which  the  momentous  nature  of  the  subject  iemand*."— 
AT.  r  Qazette  if  Timet. 


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PALMER'S    CHURCH    HISTORY. 
A  COMPENDIOUS  ECCLESIASTICAL  HISTORY. 

FROM  THE  EARLIEST  PERIOD  TO  THE  PRESENT  TIME. 

BY  THE  REV.  WILLIAM  PALMER,  M.  A., 

AUTHOR  OF  "  ORIGINES  LITURGICJE,''  JtC. 

WITH  PREFACE  AND  NOTES  BY   AN  AMERICAN   EDITOR. 

In  one  volume.     12mo.     50c. 

•  The  truly  learned  and  sound-minded  author  has  set  himself  honestly  to  seek  out  th» 
PMults  of  the  system  devised  by  Heavenly  Wisdom,  and  set  in  operation  by  God  himielf, 
wlfei)  He  dwelt  among  us.  He  does  not  puzzle  himself  and  his  reader  witli  an  attempl  at 
k  '  pragmatical '  investigation  of  tlie  human  motives  and  propensities  that  have  carried  on, 
"vhile  they  seemed  to  thwart  and  vitiate,  the  divine  counsels  for  man's  salvation.  Still 
less  does  he  stoop  to  flatter  the  poor  pride  of  human  reason  by  lowering  a  narrative  of 
God's  doings  witb  and  in  his  Cburch  to  the  tone  of  secular  history,  and  making  all  plain 
and  easy  for  the  most  unspiritual  comprehension.  He  writes  as  a  believer  of  tbe  facts  that 
he  narrates  ;  but  not  a  believer  without  investigation.  He  writes  as  one  whose  owu  be- 
lief makes  him  in  earnest  with  his  reader,  and  in  consequence  leaves  the  impression  of 
reality  on  the  mind.  Convinced  that  God  did  indeed  found  his  Church  upon  a  rock, 
immoveable  and  unconquerable,  lie  looks  for  it,  without  fear  or  shrinking,  amid  the  worst 
of  tempests  of  coutroversial  strife  or  secular  oppression,  and  under  the  deepest  mists 
of  ignorance  and  error,  and  not  only  finds  it,  signalized  by  its  unvarying  tokens  of  peace, 
holiness  and  joy,  but  makes  it  obvious  to  others.  We  see,  with  him,  that  though  times  havo 
changed,  and  manners  varied,  the  word  and  promise  of  God  have  endured  unchanged,  and 
Cbeir  accomplishment  has  goce  on  invariably." — Bishop  }Vhittingham. 


RECORDS  OF  A  GOOD    MAN'S  LIFE, 

BY  THE 

REV.  CHARLES  B.  TAYLER,  M.  A. 
One  handsome  volume.     12mo.    75c. 

"  This  is,  indeed,  a  '  golden  book  ' — one  that  cannot  be  read  without  as  much  profit  at 

Cleasure  by  all  who  feel  interest  in  the  life  of  a  good  country  parson.  The  narrative  ex 
ibits  the  character  of  a  man  who  was  distinguished,  not  for  talent  or  learning,  but  for 
being  in  earnest,  and  heartily  endeavoring  to  live  up  to  his  Christian  profess'on — wilk 
whom  baptism  was  not  a  form,  but  the  commencement  of  a  life  of  Christian  faith." — 
hanner  cftht  Cross. 

"  An  elegant  reprint  of  a  volume  endeared  to  many  a  heart  by  a  thousand  charms  oi 
«iyle,  sentiment,  and  pious  meditation.  The  loveliness  of  humanity  passing  through  the 
•lages  of  life  under  the  iiifluence,  and  illuminated  by  the  divine  light  of  tlie  pure  precepts 
of  the  Gospel,  the  surpassing  beauty  of  holiness  exhibited  in  the  character  of  woman  as  a 
Christian  wife  and  mother,  and  the  manly  dignity  and  nobleness  of  the  Christian  father 
and  husband,  are  all  here  exhibited  so  sweetly,  so  truthfully,  so  eloquently,  as  to  touch 
the  soul  of  the  most  obdurate.  We  trust  all  our  readers  are  so  familiar  with  these  pages 
as  to  feel  the  justice  of  our  praise,  and  to  seize  eagerly  the  opportunity  of  again  meetia> 
ui  old  and  beloved  eompanicu." — Protestant  Churchman. 


HOBART^S    FESTIVALS    AND    FASTS. 

A.  Companion  to  the  Festivals  and  Fasts  of  the  Protestant  Episcopal  Church 

in  the  United  States  of  America.     Pnncipally  selected  and  altered 

from  Nelson's  Companion  for  the  Festivals  and  Fasts  of 

tlie  Church  of  England. 

WITH  FORMS  OF  DEVOTION. 
BY   JOHN    HENRY    HOBARX,    D.   D., 

UISHOP  OF  THE  DIOCESE  CF   NEW-YORK, 

One  volume.     12?no.     75c. 

*  It  wilt  prove  a  useful  companion  in  the  exaited  exercises  of  the  Christian  lifo 
■■d,  wbila  it  servec  to  impress  on  the  mem^  ers  of  the  Episcopal  CommunioD  tba  ezeol 
Imc*  of  their  truly  Apostolic  and  Primitive  Church,  it  must  excite  them  lo  adorn  tbeit 
b>/  oarreiponding  fervor  ef  piety  aud  sanctity  of  manners." 


Valuable  Works,  published  hy  Stanford  if  Swords 

STEPS  TO  THE  ALTAR; 
A  MANUAL  OF  DEVOTIONS  AND  MEDITATIONS 

KOR     THE 

BLESSED    EUCHARIST. 

COMPILED     BY 

A  PARISH   PRIEST. 
One    Volume.       18mo.       Sic. 

"This  is  another  manual  republished  from  an  English  work  under  the  direction  of  • 
Presbyter  of  New-York,  and  the  devout  spirit  within  is  clothed  in  a  most  attractive  form. 
We  hail  it  as  a  happy  omen  that  the  demand  for  such  books  should,  as  we  are  sure  it  will, 
justify  their  publication.  Of  this  work  we  need  only  say  as  sufficient  commendation,  what 
is  said  in  the  prefatory  notice.  'The  works  of  Bishops  Andrewes,  Cosin,  Ken,  and  Wil 
»on,  may  be  mentioned  as  chief  sources  from  which  matter  has  been  drawn.'  Any  thing 
more  we  might  have  desired  to  say  is  rendered  needless  by  the  following  from  a  corres- 
flondent. 

"  'The  work,  with  the  above  title,  is  deservin?  of  patient,  attentive,  earnest  study.  It 
is  one  of  a  class  of  books  much  needed  at  the  present  time,  and  the  more  we  have  of 
them  the  better  for  the  Church  at  large.  It  is  not  our  intention  to  go  much  into  detail 
with  this  work,  but  we  shall  point  at  a  few  of  its  excellencies  and  merits.  U  contains,  for 
instance,  devotions  for  the  Sunday,  Monday,  Tuesday,  Wednesday,  Thursday,  Friday  and 
Saturday  of  the  week  before  Communion,  devotions  also  at  the  Celebkation  itseljf,  and 
special  devotions  for  the  Monday  and  Tuesday  after  communiufr.  Again,  there  is  a  prayei 
for  those  who  are  not  able  to  communicate.  Tlien  there  are  Prayers  for  Holy  Seasons 
and  select  passages  for  Reading  and  Meditation  from  various  authors,  with  which  the 
pages  close.  A  more  simple  arramrement  could  not  have  been  selected,  nor  one  agreeing 
better  with  the  ceremony  itselt'.  The  select  passages  are  peculiarly  beautiful,  and  when 
I  state  that  such  names  as  those  of  good  old  Bishop  Wilson,  of  the  saintly  Beveridge,  of 
the  pious  Brevint,  of  Taylor  the  eloquent  and  the  learned,  of  Andrewes,  of  S.  Bernard,  of 
Dean  Comber,  of  Qnesnel,  of  Fenelon,  Archbishop  of  Cambray,  of  our  own  excellent 
Bound,  and  learned  Bishop  Pearson,  etc.,  wo  shall  be  of  but  one  mind  in  regard  to  itt 
utility  and  worth.  To  my  own  mind  the  beauty  cf  the  volume  lies  in  its  exceeding  sin:- 
plicit-,  its  genuine  excellency,  its  intrinsic  value.  As  a  manual,  as  a  vade  mecuni  ii 
must  take  a  high  stand.  This  simple  expression,  from  the  author's  notice,  contains  the 
germ  of  an  excellent  truth,  and  we  would  that  all  compilers,  for  similar  purposes,  would 
avail  themselves  of  it.  "  'The  works  of  Bishops  Andrewes,  Cosin,  Ken,  and  Wilson,  may 
be  mentioned  as  chief  sources  from  which  matter  has  been  drawn.  Great  use  has  been 
made  of  Lake's  Officium  Eucharisticum,  and  a  little  has  been  derived  from  more  ancient 
stores  of  devotion  ;"  and  truly,  if  these  stores  were  more  often  consulted,  and  especially 
the  stores  of  our  own  Mother  Church,  we  should  have  a  richer  view  of  devotion,  a  greater 
treasury  of  sound  and  gospel  truth. 

"  '  We  were  attracted  by  the  title  of  the  volume.  And  it  is  truly  what  it  purports  to  be 
May  those  steps  guide  many  till  they  kneel  around  the  sacred  board,  and  may  they  b» 
often  fed  !  May  they  grow  more  spiritual,  and  like  unto  their  Divine  Lord  ;  and  may  this 
humble  instrument,  in  the  hands  of  the  Almighty  God,  lead  mary  unto  righteousness,  and 
into  the  way  of  saving  duty.'  " — Banner  of  the  Cross. 

"This  little  book,  the  uses  and  objects  of  which  are  sufficiently  indicated  in  the  titl*- 
is  printed  in  excellent  style,  and  iu  a  form  wUch  makes  it  especia)ly  convenient.— ^%K4 
American  ani  Qaiettt. 


Valuable  Works,  published  by  SUvvford  Sf  Swords. 


THE  HOLY  COMMUNION. 

THE  DEVOUT  CHURCHMAN'S  COMPANION,   ^ 

OR, 

A  FAITHFUL  GUIDE  IN  PRAYER,  MEDITATION, 

AND 

etl)c  Bereption  of  tl)c  j^ob  €ucl)arist. 

(being  bishop  Wilson's  "  sacra  frivata,"  and  "  introduction  to 

THE   lord's  supper.) 
EDITED  BY  THE 

REV.  WM.  H.  ODENHEIMER,  A.  M. 

UKCTOE  OF  ST.  Peter's  church,  Philadelphia;  author  of  "young  CHUECiiMAJl 

CATECHISED,"  "  TKUE  CATHOLIC   NO  EOMANIST,"  ETC. 

One  volume.     Royal  32?no.     Fine  Paper.     50c. 

"  We  know  not  in  the  English  lang-uage,  or  any  other,  or  anj'  one  book,  (always  ex 
ceptinR  the  Holy  Bitile  and  the  Prayer  Book.)  which,  to  the  truly  devout  heart,  is  so  rich 
in  meditations  and  prayers.  To  all  our  readers,  who  are  living  earnestly  for  the  life  to 
come,  we  commend  this  volume.  The  new  and  most  convenient  arrangement  of  the 
'  Sacra  Privata  '  and  the  '  Introduction,'  by  the  American  editor,  is  a  ir.anifest  improve- 
ment; and  as  to  their  part  of  the  execution,  we  have  seen  nothing  from  the  publishora 
which  has  pleased  us  so  well." — Church  Review, 

"  We  are  always  glad  to  receive  a  work  with  Mr.  Odenheimer's  name  on  the  title-page, 
whether  as  author  or  editor ;  for  we  are  sure  of  finding  something  that  has  in  view  an 
immediate  practical  end,  and  is  well  fitted  for  its  attainment.  Few  parochial  clcrgymeu 
have  labored  so  much  and  so  successfully,  in  this  way.  His  "  Young  Ciiurchnian  Cate- 
chised," and  "  The  True  Catholic  no  Romanist,"  are  books  singularly  well  adapted  to 
ground  the  young  in  the  rudiments  of  Christian  doctrine  ;  and  in  this  edition  of  the  devo- 
tional works  of  Bishop  Wilson,  we  see  the  same  practical  talent  applied  to  the  cultivation 
of  the  habits  of  thu  inward  Christian  life.  As  a  manual  of  devotion  for  the  use  of  private 
Christians,  we  would  recommend  this  edition  of  Bishop  Wilson,  in  preference  to  any  other. 
It  contains  the  Sacra  Privata,  the  Communion  Service,  and  the  Family  and  Private 
Prayers." — Churchman. 

"The  reverend  brother  who  has  edited  this  excellent  manual,  is  already  well  known 
to  the  Church  by  his  concise  but  valuable  treatises  on  the  Origin  and  Compilation  of  the 
Prayer  Book,  The  True  Catholic  no  Romanist,  &c.  These  have  shown  how  clearly  he 
nnderstands  and  decidedly  maintains  the  ground  which  our  br.anch  of  the  Church  catholic 
holds:  the  present  volume  will  serve  to  endear  him  to  the  lovers  of  prayer,  and  that  mosl 
admir.ible  exemplification  of  it,  the  saintly  Bishop  Wilson,  of  Sodor  and  iMan.  The  Sacrs 
Privata,  the  Introduction  to  the  Lord's  Supper,  the  Communion  Service,  and  a  collection 
of  Prayers,  form  the  materials  of  this  volume.  We  hesitate  not  to  say,  that  if  studied  as 
it  should  be,  and  used  as  it  ought  to  be,  it  would  do  more  than  any  other  one  thing^to  re 
move  dissension,  promote  concord  and  agreement,  and  unite  in  one  mind  and  spirit  the 
members  of  Christ's  Church,  who  too  often  stand  apart  one  fro]n  the  other,  and  thus  giva 
occasion  to  the  enemy  to  blaspheme.  '  He  who  has  learned  to  pray  as  he  ought,  has  found 
out  the  seciet  of  a  holy  life.'" — Young  Churchman's  Miscellany. 

"  We  can  safely  recommend  a  work  so  well  and  so  favorably  known." — Southern 
Churchman. 

"  The  merits  of  this  work  have  been  tested  by  its  passing  to  another  edition  ;  we  can 
only  hope  that  the  number  of  those  for  whom  it  is  designed  may  be  greatly  increased 
through  its  more  extended  cinulation." — Church  Times. 


Valuable  Works  published  by  Stanfurd  6^  Swords. 
CONFIRMATION. 


m 


A  MANUAL  OF  DEVOTIONS  FOR  CONFIRMATION 


Ixv  s  t    (H  0  m  m  tt  n  X  0  n  . 

BY  THE  AUTHOR  OF  "  STEPS  TO  THE  ALTAR." 
One  handsome  vohime.     ISwio,     31c. 

"  This  volume  appears  under  the  sanction  of  an  able  and  faithful  Pastor,  who  assures 
us  that  he  has  carefully  examined  it,  makiii'r  a  very  few  alterations,  and  additions  ;  and 
that  he  deems  it  the  very  best  work  of  the  kind  he  has  seen.  A  hasty  perusal  leads  us  to 
concur  in  this  opinion.  It  differs  from  most  books  on  Confirmation,  in  beinsr  almost  ex- 
clusively practical  and  devotional  in  its  character,  containing  besides,  two  Addresses, 
Prayers,  Meditations,  and  Questions  for  self-examination  for  the  week  preceding,  and  the 
two  days  subsequent  to,  the  reception  of  the  Holy  Rite.  *  *  *  The  volume  ia 
neatly  got  up  ;  and  the  Publishers  deserve  the  thanks  of  good  Churchmen  for  issuing  an- 
other manual  of  sound  catholic — Hobart — teaching." — Churchman 

"  The  multiplication  of  books  of  devotion  we  regard  as  one  of  the  best  signs  of  the 
times  in  the  Church.  There  is  evidently  an  increased  demand  for  such  works  as  aid  in 
the  cultivation  of  personal  religion.  The  title  of  the  present  publication  sufficiently  indi- 
cates its  design  and  use.  The  Prayers  and  Meditations  which  it  contains  are  compiled 
mostly  from  Bishop  Wilson,  which  is  a  sufficient  guarantee  of  their  soundness  and  fervor. 
Some  others  are  taken  from  various  approved  writers  of  our  own  Communion.  We  take 
pleasure  in  recommending  it  to  our  readers,  and  especially  as  a  valuable  preparatory 
manual  for  such  as  are  about  to  receive  Confirmation  and  the  Holy  Communion  for  Ihs 
first  time." — Calendar. 


# 


Valuable  Works,  published  by  Stanford  4*  Sword* 


CHURCH     LESSONS. 


PROPER    LESSONS, 

FOR    THE 

WNDAYS  AND  HOLIDAYS  THROUGHOUT  THE  YEAR. 
EDITED  BY  THE  REV.  DR.  WAINWRIGHT. 

Handsome  ISmo. 

"  Stanford  &  Swords  have  published  a  most  beautiful  copy  of  the  Lcseous,  in  a 
•lear,  iegfible  type,  and  convenient  size,  and  elegantly  bound  and  finished.  It  is  a  booh 
which  would  make  a  becoming  and  exquisite  present  at  the  approaching  festival  sea.son  ; 
while  for  those  who  buy  for  personal  use,  the  beginning  of  the  Christian  Vear  is  au 
appropriate  time  for  commencing  a  careful  and  faithful  perusal  of  those  portions  of  Scrip- 
ture, selected  by  the  Church  for  the  illustration  of  hor  doctrines,  precepts,  and  history, 
and  for  the  spiritual  instruction  of  her  members.  Wherever  there  is  a  Prayer  Book. 
there  should  be  a  copy  of  the  Lessons." — Protestant  Churchman. 

"It  is  a  beautiful  specimen  of  typography,  printed  on  glossy  paper,  iu  ink  of  the 
deepest  jet,  and  is  bound  in  every  sort  of  style  to  please  the  eye,  and  the  divers  tastes  of 
the  purchaser.  It  is  also  put  up  in  cheaper  shape,  for  general  use.  The  *  ubiication  of 
this  companion  to  the  Book  of  Common  Prayer,  in  a  handsome  style,  has  long  been  a 
desideratum,  which  could  not  be  more  adequately  supplied  than  Messrs.  S.  &  S  have 
done  it.  The  inconvenience  of  having  to  turn  to  the  calendar  to  find  the  proper  lessons 
of  tho  day,  and  then  turn  to  the  Bible  to  find  them,  has  long  been  felt,  and  that  inconve 
nience  is  now  removed,  and  a  valuable  aid  been  furnished  to  the  orderly  performancfl 
of  divino  worship.  Often  the  voice  of  the  minister  is  too  low  to  be  distinctly  heard, 
all  over  the  church,  while  reading  the  lessons,  and  it  is  an  advantage,  under  such  a  cir- 
cumstance, to  have  them  before  the  hearer,  to  aid  him  in  the  due  understanding  of  that 
part  of  divine  service,  as  it  proceeds ;  and  under  all  circumstances  it  is  a  convenience. 
We  trust  that  the  use  of  the  beautiful  and  valuable  book  before  us  may  come  into  univer- 
sal use  throughout  the  Church  for  which  it  was  so  carefully  and  successfully  prepared."— 
If.  Y.  Express. 

"  When  we  say  that  this  handsomely  printed  volume  is  edited  by  the  Rev.  Dr.  Wain- 
wright,  we  give  all  needful  assurance  that  the  work  is  carefully,  as  well  as  appropriately, 
done.  Then  as  to  the  work  itself,  as  a  companion  to  the  Prayer  Book,  at  church  or  at 
kome,  it  is  most  appropriate  and  convenient — for  in  bulk  smaller  than  that  of  the  Bible, 
It  furnishes  in  clear,  large  type,  the  Bible  Lessons  for  oach  Sunday  and  holiday." — Courier. 

"All  must  be  acquainted  with  the  usefulness  of  such  a  book  as  this,  affording,  as  it 
does,  a  convenient  method  for  reading  the  portion  of  Scripture  appointed  in  tho  calendar 
for  Sundays  and  Holidays.  We  need,  therefore,  but  speak  of  the  manner  in  which  the 
publishers  have  executed  this  important  work.  The  type  is  sufficiently  large  and  beau- 
tifully clear,  the  page  broad  and  inviting,  and  the  who'e  arrangement  simple  and  correct. 
The  binding  varies  in  different  editions;  in  the  one  before  us  it  is  rich  and  elegant.  It 
can  be  had  in  a  plainer  and  cheaper  style  by  those  who  prefer  such.  We  were  struck 
on  takiu^  up  the  volume  with  the  amount  of  Scripture  which  the  Church  reads  in  the 
yearly  course  of  her  services.  May  this  volume  aid  in  making  her  members  more  con- 
itant,  more  faithful,  and  more  devout  students  of  the  Holy  Word." — Calendar. 

"  Few  books  are  issued  from  the  American  press  in  a  better  style  than  this.  This 
folume  of  Proper  Lessons  is  printed  with  large,  clear  type,  on  fins  paper;  and,  what  is 
of  some  importance,  it  is  substantially  and  beautifully  bound.  It  is  very  desirable  that 
the  members  of  our  congregations  should  have  the  Lessons  at  hand  during  divine  service, 
in  order  to  look  them  over,  as  I  hey  are  read  by  the  ofliciating  minister.  We  are  there- 
feraglad  to  see  a  new  edition  of  the  Lessons,  as  it  will,  we  trust,  serve  to  promote  this 
forjr  desirable  practice." — Christian  Witness. 


Valuable  Works,  published  by  Stanford  Sf  Swordi. 

WAINWRIGHT'S  PRAYERS. 
An  Order  of  Family  Prayer  for  every  Day  in  the  Week. 

BY    THE 

REV.  J.  M.  WAINWRIGHT,  D.  D. 

ASSISTANT    MINISTER    OF    TRINITY    CHURCH,     NEW-YORK. 

One  beautiful  volume.     12mo.     75c. 

'"From  the  opportunity  we  have  had  to  examine  and  use  this  addition  to  our  list  of  aida 
i«  levotion,  we  are  led  to  regard  it  as  a  very  useful  contribution." — Gospel  Messenger. 

"It  gives  not  only  an  appropriate  form  of  prayer  for  every  day  in  the  week,  and  for 
the  various  special  occasions  that  present  themselves,  in  the  progress  of  family  life,  bol 
also  well  chosen  selections  from  the  Scriptures,  for  reading ;  and  is,  in  fact,  an  adaptation 
of  the  Episcopal  liturgy  to  family  wants  and  aptitudes.  The  supplications,  partly  original, 
but  mainly  compiled  from  old  devotional  writers,  breathe  throughout  a  fine  spirit  of 
humility  and  earnestness;  and  the  language  is  at  once  chaste,  eloquent,  and  reverentiaL" 
— N.  Y.  Com.  Advertiser. 

"The  volume  is  a  most  acceptable  one,  both  as  a  manual  for  family  worship,  and  a  book 
of  specimens  of  the  devotional  literature  of  the  Episcopal  Church." — Philadelphia  Enq, 


FAMILY  AND    PRIVATE  PRAYERS. 

B  r    T  HK 

REV.  WM.  BERRIAN,  D.  D. 

RECTOR     OF     TRINITY     CHURCH,     NEW-YORK. 

fourth  edition.     One  handsome  12mo.  volume.     Large  type. 

"The  present  edition  of  this  manual  has  been  newly  arranged  and  materially  enlarged. 
Most  of  the  additions  which  have  been  made  to  it  consist  of  Ancient  Litanies,  purified  from 
all  taint  of  superstition  and  error,  and  presenting  a  perfect  embodiment  of  Christian  truth 
expressed  in  the  most  fervent  strain  of  devotion.  The  other  parts  have  been  drawn  from 
the  writings  of  the  earlier  divines  of  the  Church  of  England,  and  other  rare  and  curious 
■ources.  The  quaintness,  the  redund;ince,  and  rnapsudy  with  which  they  were  for  the 
most  part  disfigured,  have  been  carefully  rejected  ;  and  the  richness,  the  fullness,  the  depth 
of  feeling  and  glow  of  expression  most  scrupulously  retained.  The  apprehension  is  felt, 
however,  that  it  will  still  be  too  earnest  and  fervid  for  the  lukewarmuess  and  apa^lJy  oi 
the  present  age." 

"In  this  large  and  well-executed  volume,  Dr.  Berrian  has  fuinlshed  all  who  love  the 
Liturgy  and  the  spirit  of  the  Prayer  Book,  with  a  most  valuable  manual ;  valuable  alike 
for  its  freedom  from  all  irreverent  and  unseemly  familiarity  of  approach  to  the  throne  of 
grace,  and  for  its  deep  and  glowing  fervor  of  devotion  to  God.  We  regard  it  as  uo  small 
matter  to  compose  or  even  well  arrange  a  book  of  family  and  priv;<tc  prayers  ;  and  it  i» 
Manifest  that  few  succeed,  from  the  fact  that  there  seems  to  be  continual  demand  for  new 
ones,  which  shall  supply  what  is  lacking  iu  those  already  before  the  public.  Dr.  Berrian's 
manual  will  rank  among  the  first,  if  not  the  first  and  from  its  copiousness  will,  we  are 
persuaded,  furnish  all  classes  of  minds  with  food  suitable  for  their  soul's  health  aad  com 
•brt'    -Young  Churchman's  Miscellany, 


Devoixonal  Worlis  jmblislied  By  Stanford  4"  SworiU 

WILBERFORCE^S    PRAYERS. 

FAMILY  PRAYERS, 

•^ii.  '  ^'^'  THE  LATE  » 

VV^ILLIAM   WILBERFORCE,  ESQ.  ""'^ 

EDITED  BY   HIS  SON, 

ROBERT  ISAAC  WILBERFORCE,  M.  A 

TO  WHICH  AKE  ADDED, 

PRAYERS  BY  THE  REV.  JOHN  SWETE,  D.  D. 
One  volume  18mo.  cloth.     25c. 

"  Thrt  tho  habit  of  family  devD-'.i'>n  is  not  inconsistent  with  the  most  zealoUR  and  VXn 
witted  (»-«£harfrc  of  public  duty  is  evincj:*  by  the  example  whicn  the  author  of  these  Prsif 
ers  affort.^d.  His  singular  union,  iuaeed,  o»  ^vrivate  relifrion  and  public  usefulness,  nitiy  to 
preat  raeii>wre  be  attributed  to  that  state  of  mii.J  of  which  this  custom  was  at  once  a  cause 
and  a  consequence.     The  Grecian  colonists,  wnose  more  polished  manners,  and  the  sim- 

filicity  of  wiose  native  speech,  were  endangered  through  the  contaminations  of  barbarian 
ntercourse,  ^y  assembling  at  stated  seasons,  to  confess  their  degeneracy,  and  revive  the 
thought  of  p.»rcr  times,  retained  as  well  the  language  which  was  their  common  bond,  as  the 
superiority  which  was  the  birth-right  of  their  race.  Amidst  the  increasing  turmoil  of  our 
days,  the  custom  of  daily  worship  may  be  looked  to  by  Christians  for  a  similar  result.  It 
has  been  shown,  indeed,  that  this  practice  comes  commended  by  the  experience  of  former 
times.  But  if  it  were  needed  in  a  period  of  quiet  and  repose,  how  much  more  amidst  the 
agitation  by  which  our  cities  are  now  convulsed,  and  which  shakes  even  t!ie  villages  of 
our  land  !  In  tranquil  days,  the  disciples  were  comforted  by  the  presence  of  Christ ;  but 
it  was  amidst  the  waves  of  Genncsaret  that  they  learned  to  appreciate  that  power  which 
could  hush  the  stormy  element?  into  rest.  It  was  when  neither  sun  nor  stars  for  many 
days  appeared,  and  no  small  tempest  lay  upon  him,  that  the  captive  apostle  CO  jld  be 
of  good  cheer,  because  there  was  with  him  the  angel  of  that  God,  whose  he  was  and  whom 
he  served." 


THORNTONS^S     PRAYERS. 

FAMILY  PRAYERS, 

AND 

PRAYERS  ON  THE  TEN  COMMANDMENTS. 

TO  1VHICH  IS  ADDED, 

A  FAMILY  COMMENTARY  UPC\  THE  SERMON  ON  THE  MOUWT 

BY  THE   LATE 

HENRY  THORNTON,  ESQ.,  M.  P. 

EDITED  BY   THE 

RIGHT  REV.  MANTON  EASTBURN,  D.  D., 

Rishojt  of  Massachusetts. 

One  h  an  dsom  t  v  olumc.     \2vio  ,      75c. 

"  The  present  volume  contains  t.vo  works,  which  have  l)een  separately  published  in  Eng- 
and;  the  Family  Commentary  on  the  Sormon  on  the  Mount  haviug  appeared  th*f6,  ut,ou» 
a  year  after  the  first  edition  of  tlie  Family  Prayers.  Tlie  arrangement  now  adoptc<l  wil 
it  is  thouL'lit,  he  foii'j-  -srTfriMit  for  domestic  worship  ;  as  combining  within  the  sam*. 
tolume  a  Manni  ;;'p/rtyer,  and  portions  of  scriptural  exposition  for  reading. 

"  It  may  snjm  presumptuous  in  the  Editor  to  say  any  thing  by  way  uf  introduction  t« 
productions  bearing  on  their  title-page  the  name  of  Thornton  :— a  name,  familiar  not  to 
England  only,  but  to  the  world  ;  and  imlissolubly  associated  with  our  thoughts  of  whatevei 
is  enlarged  in  Christian  bi'iieficence,  sound  in  religious  views,  and  beautiful  in  consistency 
of  daily  practice.  lie  will  take  the  liberty,  however,  of  simply  saying,  that  in  regard  tc 
the  Family  Prayers,  that,  without  at  all  detracting  from  the  merit  of  other  works  of  thu 
same  description,  they  appear  to  him  to  preserve,  in  a  remarkable  degree,  the  diflicult  and 
happy  medium  between  verboseness  on  :lie  one  hand,  and  a  cold  conciseness  on  the  other. 
ll  is  believed  that  none  can  use  them,  without  feeling'  that  they  impart  a  spirit  of  grati- 
tude and  self-humiliation.  They  are  what  prayers  should  be, — fervent,  and  yet  perfecllj 
■imple. 

"  The  Commentary  upon  the  Sermon  on  the  Mount,  is  remarkable  throughout  for 
the  profound  insirlit  into  human  nature  which  it  manifests  :  for  its  clear  exhibition  of  the 
rundamcnlal  truths  i>f  lli'i  eospnl :  and  for  the  faithfuhiess,  honesty,  and  at  the  same  tiiae., 
t!ie  true  refiunment  and  dignity  I'f  the  Isryuage  in  which  its  in.'tructious  ar«  conreyed.*" 


Devotional  Works,  publisJied  by  Stanford  Sf  Sworaa. 

TREATISE  ON  THE  LORD^S  SUPPER, 

DESIGNED  AS    A   GUIDE  AND 

COMPANION  TO  THE  HOLY  COMMUNION. 
BY  THE  EEV.  EDWARD  BICKERSTETH, 

Sdiled,  and  adapted  to  the  Services  of  the  Protestant  Episcopal  Church 

in,  the   United  Slates, 

BY  THE  REV.  LEWIS  P.  W.  BALCH, 

Rector  of  St.  Bartholomew's  Cliurch,  N.  Y. 

One  handsome  volume.  12?no.  75c. 
CONTENTS.— Part  I.— Chap.  1.  The  Appointment  of  the  Lord's  Supp.a 
— 2.  The  Atonement  made  by  tiie  Death  of  Christ — 3.  Our  Faith  in  Chriat'e 
Atonement — 4.  On  the  New  Covenant — 5.  The  Design  of  the  Lord's  Svpper 
—6.  The  Obhgatiou  to  Receive  the  Lord's  Supper — 7.  Answers  to  t'/e  Ex- 
cuses commonly  made  for  not  Coming  to  the  Lord's  Supper — 8.  Or  Receiv 
ing  Unworthily — 9.  On  the  Benefits  connected  with  a  Due  Recepjon  of  the 
Lord's  Supper — 10.  Tlie  Happiness  which  would  follow  its  ''ireneral  and 
Devout  Observance — 11.  On  Communion  with  Christ  and  His  People  on 
Earth — 12.  On  the  Heavenly  Communion  to  be  Hereaft'-r  enjoyed  with 
our  Lord  Part  II.-  -Chap.  1.  On  Preparation  for  the  Lord's  Supper — 2. 
Helps  for  S elf-Examination,  and  Prayers — 3.  Meditf.dons  Preparatory  to 
the  Lord's  Supper. — 4.  Hints  for  the  Regulation  sud  Employment  of  the 
Mind  during  the  Communion  Service — 5.  On  the  Communion  Service  of  the 
Church — 6.  On  the  Remembrance  of  Christ  at  t'>e  Lord's  Table — 7.  Medi- 
tations during  the  Communion — 3.  Texts  selected  for  Meditation,  and 
an'anged  under  different  Heads — 9 .  Meditate jns  and  Prayers  after  Receiving 
— 10.  Psalms  and  Hymns  suited  to  the  Lord's  Supper — 11.  The  Due  Im- 
])rovement  of  the  Lord's  Supper, 

"  It  is  indeed  a  cause  of  devout  thankfutjess,  that  books  like  '  Bickerstcth's  Treatise 
on  the  Lord's  Supper  '  are  in  such  demanci.  And  a  fervent  Prayer  is  offered  to  God,  that 
every  effort  to  enligliten  the  hearts  of  men  on  the  subject  of  the  Holy  Communion,  may 
receive  His  gracious  blessing',  until  the  time  come  when  all  '  shall  be  devoutly  and  reli- 
giously disposed  to  receive  the  most  comfortable  sacrament  of  the  Body  and  Blood  of 
Christ,  in  remembrance  of  His  meritorious  Death  and  Passion,  whereby  alone  we  obtain 
remission  of  our  sins,  _jid  are  made  partakers  of  the  Uiugdom  of  heaven. '  " 


NEW    MANUAL  OF    DEVOTIONS, 

IN  THREE  PARTS. 
Containing  Prayers  for  Families  and  Private  Persons:  Offices  of  Humiliatio.'a 
— for  the  Sick — for  Women — for  the  Holy  Commimio* — with  Oc- 
casional Prayers. 

CORKECTED  AND  ENLARGED  BV    THE  RIGHT  REV 

LEVI    SILLIMAN    IVES,    D:D., 

Bishop  of  tlio  Diocese  of  North-Caro!in;u 

TO  WHICH   IS  ADDED, 

A  FRIENDLY  VISIT  TO  T1»E   HOUSE  OF    MOURNING. 

BY  THE  REV.  RICHARD  CECIL,  M.  A. 

One  large   12  mo.  v  oluvie  .     $1.00. 

"  The  volume  here  presented  to  the  public,  contains  forms  suited  ta  sB 
conditions  in  which  human  beings  may  be  placed,  and  almost  all  conceivable 
variaticns  of  their  circumstances,  m  a  style  well  adapted  to  the  simplicity  of 
•incere  and  genuine  piety." 


Valuable  Works,  published  by^  titanjord  !f  Suords. 


PAY  THY   VOWS. 
A  Pastoral  Address  Subsequent  to  Confirmation. 

BY    THE    LATE 

•  G     T     BEDELL,    D.  D. 

SECTOR   OF   ST.  ANDREW'S    CHURCH,   PHILADELPHIA. 

Edited,  wt'.k  additions,  by  his  son,    G.    Thurston  Bedell,  Rector  of  iht 

Church  of  the  Ascension,  N.  Y. 

A  beautiful  miniature  edition.     32mo,     31c. 

"Dr.  Bedell's  name  is  too  well  known  to  require  any  commendation  at  our  hands  ;  even 
those  who  disagreed  witn  him  in  some  theological  views,  never  doubted  his  deep  and 
hearty  striving  to  win  so-.:ls  to  Christ,  nor  ever  were  unimpressed  with  the  fact  of  his  being 
in  earnes*.  in  what  he  said  and  did.  The  value  of  the  address  is  much  enhanced  by  the 
additions  made  by  the  present  Rector  of  the  Cliurch  of  the  Ascension." — Young  Church 
man's  Miscellany, 

"It  ea,nestly  advocates  the  sound  doctrine,  that  confirmation  is  a  ratification  of  the 
baptienial  vows  made  by  the  sponsors,  and  is,  therefore,  necessarily  a  formal  adoption  of 
the  Christian  profession.  The  many  admirers  of  Dr.  Bedell,  when  living,  will  find  in  thi« 
book  all  that  pastoral  simplicity  and  warm  earnestness  of  manner  for  which  he  was  80 
celebrated." — Evening  Gazette. 


THE     RENUNCIATION. 

AN  ESSAY  ON  WORLDLY  AMUSEMENTS. 

BY    THE    LATE 

REV.  a.  T.  BEDELL,  D.D. 

SECTOR   OF   ST.   ANDREW'S    CHURCH,  PHILADELPHIA. 

With  an  Introductory  Notice  by  his  Son. 

**  This  republication  is  calculated  to  do  great  good.  The  faithful  expositions  of  Christiao 
luty  whicn  it  contains,  are  recommended  by  the  fervent,  tender,  and  persuasive  eloquence 
tn  which  they  are  conveyed.  The  introductory  notice  by  the  son  of  the  author,  contain* 
come  valuable  and  impressive  views  on  the  subjects  of  thR  Essay,  with  quotations  from 
■ome  of  the  Bishops  of  tiie  Church  of  England  and  our  own  Church.  We  trust  the  volume 
will  be  extensively  circulated  and  read." — Pruteslani  Churchman. 

THE  SUNDAY  SCHOOL  TEACHER'S  COMPANION. 

CONTAINING 

EXTRACTS  FROM  VARIOUS  AUTHORS, 

AUIAMOED  UNDB3  APPROPRIATE  HEADS,  AFFORDING  USEFUL  HINTS  TO  THOSE  WHO 
ARE    KMPLOYED    IN   THE 

RELIGIOUS  INSTRUCTION  OF  THE  YOUNG. 
One  volume.     2i7no.     3Sc. 

"  It  is  the  compilation  of  an  experienced  Sunday  School  teacher ;  the  extracts  beinf 
taken  from  the  best  writers  on  the  subject  of  Sunday  School  instruction,  and  arranged  un- 
der appropriat !  heads  with  much  judgncnt.  Although  particularly  intended  for  the  Pro- 
testant Episco,»al  Church,  it  may  be  used  with  advantage  by  otl  ?r  denominations.' — 
Smtkern  Ohur:hman. 


Valuable  Works,  published  by  Stanford  Sf  Swordt, 

PERRANZABULOE; 


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Ancient  Cross  or  St.  Pieran  m  the  Sand 

One  volume.     \2mo.     75c. 

"  A  further  examination  of  this  worli  has  confirmed  our  opinion,  and  made  us  desire  to 
reiterate  our  testimony,  that  it  is  truly  a  Protestant  History,  written  in  a  most  fUractiv* 
•tjrle.  When  we  first  saw  it,  we  did  not  suppose  it  was  possible  for  any  one  to  invest  s« 
threadbare  a  subject  with  any  degree  of  novel  interest.  But  we  were  mistakea,  and  we 
are  glad  to  be  able  to  express  the  opinion,  that  the  publishers  have  done  well  to  select  it. 
The  title  is  singular  but  most  appropriate,  and  the  incidents  connected  with  it  are  most 
ingeniously  made  the  basis  of  the  wliole  historj'. — Episcopal  Recorder. 

"  We  trust  all  our  readers  wil  forthwith  luy  this  book  and  read  it.  It  will  furnish  an 
effectual  antidote  to  all  the  heretical  task  p  Inicd  upon  the  unwary,  the  evident  intention 
«f  which  is  to  palliate  Roman  corruption  on  the  specious  ground  of  charity." — Proteii- 
ont  Ohurchman. 

"  Clear  in  its  style  and  sound  in  its  influence,  it  is  a  complete  Protestant  history,  writ- 
ten by  one  who  has  invested  the  almost  threadbare  sbuject  with  a  novel  interest,  and  it  is 
well  calculated  as  an  antidote  to  the  many  heretical  volumes  which  have  from  time  t» 
time  fascinated  the  unwary  and  led  the  mind  captive  to  corrupt  and  unscriptural  doe 
triues. — Boston  Evening  Transcript. 

"  It  is  an  interesting  book  to  all  interested  in  antiquities,  Church  history  and  polity  " 
~N.  Y.  Qazette. 

"A  book  which  combines  the  fascinatioi  of  romance  with  the  instruction  of  roai 
Uitory  "—JitobiU  Dcily  Advertiser. 


VaJuah.r  WjrJiS,  pi.hlished  by  Stanford  (^  Swords. 

LADY     MARY 


LADY     MARY: 


NOT    or    THE    WORLD. 

BY  THE  REV.  C.  B.  TAYLER, 

AUTHOR   OF   "  MABGABET,"  ETC.  ETC, 

One  handsome  volume,     12mo.     75c. 

Some  of  the  reviewers  liave  found  fault  with  me  for  writing  about  persons  in  tne 
upper  classes  of  society.  I  think  it  wojl  to  say  that  in  "Margaret,"  and  in  the  vo^umo 
which  is  now  offered  to  the  publit;,  I  have  purposely  done  so.  I  love  to  write  for  the 
lower  and  middling  classes.  *  *  *  *  u^t  I  am  naturally,  I  ought  almost  say  a  close 
observer,  and  1  have  seen  in  the  upper  ranks  of  society  much  that  is  inconsistent  with  a 
Christian  prafessian.  They  have  also  immortal  souls,  their  situation  is  one  of  peculiar 
peril,  and  our  blessed  Lord  has  addressed  some  of  iiis  severest  admonitions  and  most 
awful  warnings  to  them.  Their  influence  is  great,  their  example  of  considerable  impor- 
tance, their  rosponsihility  liPlbre  God  is  proportionate.  I  have,  therefore,  endeavored  to 
write  also  for  the  noble  and  the  rich;  and  to  attack,  with  weapons  which  are  not  carnal 
but  mighty  through  God,  'the  .'trong  holds  of  the  adversary  among  the  worldly  and 
dmong  thoso  who  are  lovers  of  pleasure  more  than  lovers  of  God.'  " — Preface. 

"  We  take  gfcat  pleasure  in  calling  attention  to  this  most  excellent  volume,  which  must 
meet  with  a  w-de  circulation.  The  stylr-  is  beautifully  simple,  the  narrative  abounds 
with  interesting  incidents,  and  the  wliole  is  imbued  with  a  tone  of  the  highest  evangelical 
piety.  The  wr.ter  has  a  happy  faculty  of  adapting  himself  to  the  comprehension  of  the 
young,  at  the  sume  time  that  he  instructs  and  entertains  the  old.  It  would  make  an 
appropriate  prejent  for  the  young,  and  may  be  the  means  of  doing  great  good.  BIr. 
Tayler,  us  far  as  we  have  had  opportunity  to  judge,  is  quite  as  interesting  a  writer  as 
Charlotte  F.lizatctli,  and  far  less  biv'oted  and  prejudiced.  Such  volumes  as  these  cannot 
be  too  Widely  spread." — Evening  Pusl. 

"  We  are  pic.ised  to  see  a  second  American  edition  of  this  delightful  volume,  tlian  which 
few  fictions  are  nore  like  real  life  and  none  can  have  a  better  effect  upon  the  heart.  The 
author  has  been  eminently  successful  in  this  walk,  sketching  with  a  masterly  pen  both 
humble  and  moie  polished  life.  The  fidelity  with  which  the  inconsistencies  ofC  iristiana 
in  the  most  fuvo  ed  worldly  circumstances  are  portrayed  in  this  volume  cannot  fail  to 
have  a  salutary  influence,  wiii/  >  the  narrative  is  of  sucli  au  interest  as  to  induce  more  than 
»ae  rrsid\i:<^." — Comnmcial. 


Valuable  Works,  published  ly  Stavf'trd  ^r  SuAtrdt. 


MEMOIRS  OF  MRS.  ELIZABETH   FRY, 

,  INCLUDINQ 

A  HISTORY  OF  HER  LABORS 

IN   PROMOTING 

THE   REFORMATION  OF  FEMALE    PRISONERS, 

AND    THE 

IMPROVEMENT  OF  BRITISH  SEAMEN, 

BY    THE 

REV.  THOMAS  TIMPSON, 

Honorary  Secretary  to  the  British  and  Foreign  Saitort'  Society, 

One  volume.     12mo.     7.5c. 

"An  interesting  sketch  of  tlie  life,  labors,  and  death  of  one  who  was  numbered  with  ths 
talt  of  the  earth.  In  works  of  love,  she  was  most  abundant.  Bhe  toiled  with  indefatiga- 
ble zeal,  for  the  benefit  of  her  sex,  exploring  the  darkness  of  dungeons,  and  iliffusing 
through  them  the  light  and  influence  of  her  own  lovely  and  tender  spirit." — Episcopal 
Recorder. 

"  Mrs.  Fry  was  one  of  those  unselfish  beings,  whose  sole  object  in  life  seems  to  be  to  do 
good,  to  the  full  extent  of  the  means  and  opportuuities  with  which  God  has  blessed  thera. 
Her  arduous  labors  in  effecting  reform  in  prisons,  were  no  less  earnest  and  successful  than 
her  exertions  in  behalf  of  tlic  seamen  of  Great  Britan,  a  class  whose  moral  and  spiritual 
interests,  had  been,  until  her  day,  shamef.illy  neglected.  This  volume  exhibits  the  incep- 
tion, progress  and  results  of  her  benevolent  enterprises,  and  is  filled  with  matter  of  rare 
interest  to  the  Christian  and  philanthropist.  It  deserves  a  wide  circulation." — Protestant 
Churchman. 

"  She  lived  a  lif-^  of  active  benevolence,  however,  which  may  be  usefully  contemplated 
and  copied  by  those  of  a  sounder  faith.  By  her  numberless  journies  to  visit  tlie  abodes  of 
the  poor,  the  sick,  and  the  imprisoned,  and  by  her  ceaseless  efforts  to  ameliorate  their  con- 
dition, she  earned  the  well-deserved  name  of'  the  female  Howard.'  Her  useful  career  i» 
well  portrayed  in  this  volume." — Calendar. 

"  The  extraordinary  character  of  Mrs.  Fry,  and  her  unparalleled  labors  exerted  to  pru- 
mote  the  reformation  of  female  prisoners,  and  the  improvement  of  British  seamen,  have 
earned  for  her  a  reputation  throughout  Great  Britan  and  Europe,  second  only  to  that  ol 
the  philanthropist  Howard.  Mr.  Tiiapson's  Memoir  is  a  brief  but  comprehensive  tribute 
to  iier  virtues  and  worth,  by  one  who  was  associated  with  her  in  some  department  of  phi 
lanthropic  service." — Gazelle  if  Times. 

"  Some  time  airo  we  announced  the  intention  of  the  New-York  publishers  to  reproduce 
this  work  fiom  the  English  edition.  Their  purpose  is  now  fulfilled,  and  no  doubt  the  phi- 
lanthropic reader  will  greatly  prize  this  memorial  of  a  lady  who,  beyond  all  Iicr  lemaln 
contemporaries,  was  in  labors  of  benevolence  abundant.  'I'lie  American  edition,  with  the 
exception  that  it  has  no  portrait,  is  nearly  or  quite  etiual  to  the  English  and  a't  a  less  price. 
The  admirable  system  with  which  Mrs.  Fry  prosecuted  her  labors  is  beyond  all  praise 
and  if  the  work  wrought  no  otiier  purpose  than  furni-'hiug  such  an  example  of  order  in  the 
prosecution  of  multifarious  duty,  it  would  amply  repay  the  purchase.  FUit  its  usofiilnoM 
ifc  by  no  means  confined  to  that  single  fee  ure." — N.  Y.  Commercial  Advejtiser. 


Valuable  Works,  published  by  Stanford  Sf  Sword*. 


RECANTATION. 

Becantation,  or,  the  Confessions  of  a  Convert  to  Romanism 

A  TALE  OF  DOMESTIC  AND  RELIGIOUS  LIFE  IN  ITALTt 

EDITED    BY 

REV.  WM.  INGRAHAM  KIP. 
One   handsome    volwme.      \Qmo.      63c. 

"This  voliimo  is  a  reprint  of  one  publislied  in  London  during  the  last  year.  A  friend 
placed  it  in  the  hands  of  the.  editor,  because  irom  his  acquaintance  with  the  scenes  in 
Thich  the  story  is  laid,  and  the  opportunities  he  had  enjoyed  of  gaining  some  knowledge 
of  the  tone  of  tliought  and  feeling  prevailing  in  Italian  society,  it  was  believed  he  might 
be  able  to  decide  on  the  justness  of  its  claims  to  be  taken  as  a  faithful  picture.  To  the 
fidelity  of  the  author's  description  of  places,  the  Editor  can  bear  his  unhesitating  testimony. 
Almost  every  pa;e  arrayed  before  him  some  scene  associated  with  the  pleasant  liours  he 
spent  in  classic  Italy.  The  stately  palaces  of  fascinating  Florence — the  woody  hill  of 
Fiesole,  where  Milton  mused  and  wrote — the  peaceful  valleys  of  '  leafy  Vallambrosa'— 
the  animated  walks  of  the  Cascine — the  treasures  of  the  Fitti  Palace — the  splendor  of  the 
Ducal  Court — the  beautiful  scenery  of  luxuiiant  Tuscany — all,  are  called  up  again  to 
memory  by  the  allusions  of  this  narrative.  And  mingled  with  these  came  less  pleasing 
remembrances  of  superstitions  such  as  arc  here  portrayed,  and  the  turveillance  of  a 
religious  despotism  before  which  all  trembled.  The  scoffing,  infidel  tone  of  some  of  these 
conversations  is  not  imaginary.  The  Editor  has  himself  heard  it,  when  iflon  uttered  to 
him,  a  foreigner,  what  they  would  not  dare  to  speak  to  their  own  countrymen,  and  even 
then  declared  their  unbelief  in  the  system  under  which  they  were  forced  to  live, 
'  in  bondsmen's  key, 
With  bated  breath  and  whispering  fearfulncss.' 
He  feels,  therefore,  that  the  whole  air  of  this  work  is  truthful,  and  as  such  he  would  com 
mend  it  to  liis  young  countrywomen." — Rev.  W.  I.  Kip. 

"  This  is  a  work  of  fiction.  The  subject  of  it  was  an  English  lady  who  abandoned  the 
faith  of  the  Church  of  England,  which  was  in  the  way  of  her  marriage  with  an  Italian 
aobleman  ;  the  marriage  was  consuisinated  ;  she  lived  unhappily  ;  renounced  her  connec- 
tion with  the  Church  of  Rome,  and  returned  to  her  former  faith.  It  will  be  a  popular 
book,  no  doubt." — Banner  of  the  Cross. 

"  The  work  has  a  peculiar  interest,  apart  from  its  merits  as  a  composition,  and  will  bo 
read  probably  by  both  Roman  Catholics  and  Protestants." — Express. 

"We  have  been  more  deeply  interested  in  this  neatly  got  up  and  well  printed  volume 
than  we  had  any  expectation  of  wlien  we  commenced.  It  relates  to  a  topic  of  great  interest 
at  the  present  time,  and  will,  we  trust,  be  the  means  of  leading  parents  to  consider  the 
dangerous  fa?cinations  of  Romanism  as  presented  by  Jesuits  and  studied  apologists,  and 
how  easily  the  ignorant  are  led  to  believe  its  lying  absurdities.  We  beg  to  add  our  testi- 
mony to  that  of  the  accomplished  editor  of  the  volume  in  favor  of  its  truthfulness  and 
fairness.  Indeed  we  might  go  much  further  and  declare  that  from  some  slight  acquaint- 
ance with  Italian  life  and  manners,  we  think  the  author  has  under  stated  tlie  trjlh  in 
regard  to  the  practical  infidelity  of  the  better  informed  in  the  Romish  Cliurch.  Such  i« 
certainly  our  opinion.  However  that  may  be,  we  commend  the  volume  to  the  thoughtful 
perusal  of  our  readers." — Young  Churchman's  Miscellanij, 

"A  seasonable  and  valuable  work." — Evening  Gazette. 

"This  ;s  a  beautifully  printed  volume.  The  title  sufficiently  explains  the  nature  of  tho 
work,  anU  the  object  for  which  it  is  designed." — Southern  Churchman. 

"Of  the  theology  of  this  work,  our  neutrality  forbids  us  to  speak;  but  of  its  literary 
merits  we  can  and  mrst  speak  favorably.  It  is  a  tale  of  domestic  and  religious  life  ib 
Italy,  by  one  who  has  seen  all  that  is  here  described.  The  allusions  are  redolent  with 
classic  sweets.     The  book  is  artistically  got  up  by  the  trade." — iV.  Y.  Sun. 

"We  have  not  read  this  work,  but  some  of  our  Protestant  friends,  who  have  read  it. 
Bay  that  it  is  a  charming  book  ;  that  it  gives  a  more  perfect  insi^jht  into  the  interior  of 
Italian  society,  than  any  book  recently  published;  that  'he  story  is  well  told  and  tlu 
interest  is  maintained  to  the  la';t;  and  that  the  lovers  f  fiction  rndthe  lovem  of  truth  will 
be  alike  jratiljed  by  it.-;  perusal.'' — Louifvillc  Joiir**L 


Valuable   Works,  published  by  Stanford  Sf  Swords. 

MARGARET;    OR,   THE    PEARL. 


B  Y    T  H  E 

^EV.  CHARLES   B.TAYLER, 

ATTTHOB  op  "  LADY  MART,"  "  KECOBDS  OF  A  GOOD  MAN'S  LIFE,"  &C.  kC. 

In  one  handsome  duodecimo  volu7ne.     75c. 


A  good  book  may  be  compared  to  a  dear  and  faithful  friend,  always  welcome,  and 
ien'*inj  its  induence  to  cheer  and  freshen  the  pathway  of  life.  To  this  class  the  writiDgl 
of  the  pious  and  gifted  author  of  the  present  volume  justly  belon<j.  The  favorable  recep- 
tion, by  a  discerning  public,  of  two  of  the  works  of  the  Rev.  Mr.  Tayler,  recently  issuec' 
'rom  their  press,  has  encouraged  the  publishers  to  add  a  third  ;  confidently  believing  that 
the  valuable  instructions  and  examples  abounding  in  it,  apart  from  the  great  interest  of 
the  narrative  itself,  will  render  'Blargaret'  no  unfit  companion  to  'The  Records  of  a 
Good  Man's  Life,'  and  '  Lady  Mary."  All  three  are  worthy  a  place  in  every  family  and 
parish  library." — Publishers'  Preface. 

"  Those  who  have  read  Lady  Mary,'  and  '  The  Records  of  a  Good  Man's  Life,"  will 
be  anxious  to  peruse  this  o'lume.  It  is  one  of  tiiose  gems  of  religious  fiction,  which  teach 
truth  in  a  manner  equn  .y  calculated  to  inform  the  mind  and  impress  the  heart,  withoul 
exciting  appeals  to  the  .magination.  or  unwholesome  stimulants  to  the  religious  seusibili 
ties." — Protestant  Churchman. 

"  We  arc  glad  to  see  this  work  republisijed  here.  It  is  a  book  for  the  faifily,  convey 
»ng  instruction  and  awakening  reflection,  while  it  arrests  the  atteution,  and  retains  it  by 
the  truthfulness  of  its  domestic  scenes." — Evening  Qazette. 

"  It  IS  unnecessary  to  say,  except  to  those  who  are  unacquainted  with  this  gifted  ao- 
tlior's  other  writings,  that  the  volume  is  both  highly  instructive  and  attractive." — Southern 
Ohurchmnn. 

"  A  pleasing  narrative  of  pride  and  wealth  subdued  to  suffering  and  humiliation,  anc 
false  opinions  overcome  by  faith  in  Christ.  Nothing  could  be  more  proper  and  Cliristian 
like  than  lie  tone  and  temper  of  this  lidle  volume,  wliich  will  be  road  by  the  religiotu 
with  pleasure  and  profit.  It  is  very  prettily  sent  forth  by  the  American  publishers."— 
Siuihtrn  Patriot. 

"The  typography  and  general  appearance  of  the  volume  is  highly  ere  Viable  to  th* 
VubluUors." — Albany  Evtning  Journal. 


*: 


'♦ 


Valuable  Works,  published  by  Stanford  4*  Swords. 


ENGLISH     CHURCHWOMEN 

OF    THE 

SEVENTEENTH    CENTURY. 

One  Volume.     18mo.     50c. 

•'  This  is  a  small  and  very  neat  edition  of  a  most  delightful  and  useful  book.  It  contains 
the  biography  of  such  excellent  character)-  as  Viscountess  Falkland,  the  Countess  of  Car 
berry,  Lady  Capel,  and  Mary  Evelyn.  We  cannot  think  of  a  better  volume  to  put  inia 
the  Parish  Library  and  the  Family  Circle.  Wherever  it  goes,  it  must  exert  a  most  btt 
Bign  influence." — Calendar. 

"'A  rharn.ing  compendium  of  female  biojrapli.v,  of  which  it  must  have  occurred  to  tb^ 
reader  there  is  a  lack  in  our  literature.  Of  course,  as  the  title  implies,  tlie  memorials  ai4 
confined  to  members  of  the  Established  Church  of  England,  but  that  makes  them  no  loii. 
interesting  and  certainly  no  less  profitable  to  the  religious  reader,  since  the  principles  oi 
virtue  and  religion  are  subjects  for  delightful  contemplation,  and  ])rofitable  withal,  what 
ever  their  incidental  relation  or  position.  We  are  glad  to  possess  and  commend  to  otliwrn 
this  excellent  publication." — N.  Y.  Commercial. 

"No  intelligent  Christian  can  read  these  biographical  notices,  without  meeting  with  trail- 
•f  character  well  worthy  of  admiration  and  imitation." — Southern  Churchman. 


LATHROP^S  APOSTOLIC  SUCCESSION. 

CHRIST'S  WARNING  TO  THE  CHURCHES: 

WITH  AN  APPENDIX  ON  THE 

APOSTOLIC    SUCCESSION. 

BY    THE 

REV.  JOSEPH  LATHROP,  D.  D. 

WITH    AN    INTRODUCTORY    NOTICE    BY    THE    REV.  J.  M.  WAINWRIGHT,  D.  D. 

Handsome  16mo.     50c. 

"A  Treatise  on  the  necessity  of  external  ordination,  and  of  a  succession  from  the  Apos- 
Cm  to  constitute  valid  Orders,  from  a  Congregational  minister,  is  somewhat  of  an  anomaly 
Yet  this  is  such  a  one.  The  author  was  settled  in  We>t  Springfield,  Mass.,  and  delivered 
and  published  these  sermons  on  the  occasion  of  being  visited  and  annoyed  by  an  itinerant 
preacher  who  "  made  great  prcteiisii>ns  to  piety,"  and  "  t^iught  that  every  saint  has  a  right 
to  preach."  The  work  in  its  present  republished  form,  cannot  fail  lo  be  useful  in  teaching 
men  from  whence  authority  to  preach  the  Gospel  is  to  be  derived. —  Calendar 

"Here  we  have  a  defence  of  the  apostolic  succession,  written  by  an  eminent  Congrega- 
tienalist,  the  Rev.  Joseph  Lathrop,  and  edited  by  a  high  Churchman,  the  Rev.  l)r.  Wain- 
Wright.  It  is  a  good  book,  although  something  of  a  curiosity  in  its  way.  It  is  gptton  pp 
ia  Stanford  and  Swords's  ueuil  neat  and  tasteful  style." — Recorder. 


'^Valuable  Works,  'published  by  Stanford  ^  Sworda. 

HISTORY  OF  TRINITY  CHURCH,  N.  v. 


AN    HISTORICAL    SKETCH 


TRINITY  CHURCH,    NEW-YORK. 

BY  THE  REV.  WM.  BERRIAN,  D.D., 

RECTOR   OF   THE    SAME. 

One  volume,     Qvo.     IlJusiraied. 

"This  is  a  very  interesting  and  well-executed  work — which  will  repay  perusal,  not 
•».3'  by  churchmen,  but  by  all  who  claim  descent  from  a  connexioa  with  old  New  York. 
For  in  truth  the  recoids  of  a  church  which  was  the  parish  cliur,;h,  ia  I'lO  beginning  of  9 
whole  city— Kiannot  but  interest  the  descendants  of  the  old  citizens. 

"  Mr.  Berrian  has  performed  his  share  of  the  work  con  amor e — almost,  in  some  par 
liculurs  with  an  excess  of  affection,  which  has  led  to  rather  ampler  citations  from  the 
early  jestry  proceedings — than  either  their  interest  or  present  importance  warrant,  and 
thus  has  unnecessarily  swelled  the  volume. 

"But  with  all  allowance  fi-r  this  dwelling  upon  the  past — the  book  ii,  as  we  have  said, 
t«ry  interesting  and  attractive,  and  we  hopa  none  will  deprive  themselves  of  the  pleasur* 
•Bd  profit  of  reading  it.".— JV.  Y  Courier. 


Valuahle  Works,  puhhshcd  hy  Stanford  if  Swords. 

J  AC  KSO  N^S    R  EM  Al  NS. 

THE  LIFE  AND  REMAINS 

OF  THE 

REV.  WILLIAM  JACKSON. 

LATE  RECTOR  OF  ST.  PAUL'S  CHURCH,  LOUISVILLE. 

WITH  A 

BRIEF  SKETCH  OF  HIS  LIFE  AND  CHARACTER 

B  Y    T  H  E 

REV.  WM.  M.  JACKSON. 
One  handsome   volufne.     8vo.     $1,75. 

"  The  life  of  a  laborious  and  devoted  clerg^yraan,  presents  few  incidents  to  wla  tb« 
attention  of  tliose  who  read  for  pastime,  or  mere  mental  excitement.  But  to  all  who  love 
to  contemplate  pure  character,  profound  and  earnest  piety,  and  thorough  devotion  to  the 
•ervice  of  Christ,  a  record  like  the  one  before  us,  is  rich  in  attractions. 

"  Many  of  oyr  readers  will  recognizo  every  line  of  the  faithful  portraiture  here  pre- 
sented. The  Rev.  Mr.  Jackson  was  for  many  years  Rector  of  St.  Stephen's  Church,  in 
'his  city,  and  in  that  position  his  faithful,  judicious,  zealous,  and  self-denyinsr  exertions 
rere  eminently  blessed.  Memorials  of  his  earnest  ministry,  his  humble,  saintly  life,  and 
kis  abundant  labors  for  Christ  and  the  Church  are  written  in  many  hearts  in  our  midst,  a« 
veil  as  in  that  d'lStant  field  were  his  last  years  were  spent.  He  has  le(t  behind  him  a  re- 
oiKation  which  every  parochial  clerffyman  may  well  covet,  as  his  best  legacy  to  the  Church. 

"  To  say  that  the  volume  before  us  is  full  of  interest  for  the  Christian  reader,  would  be 
•o  speak  far  too  coldly  of  its  merits.  It  is  replete  with  instruction  of  that  hijh  character 
*hich  arrests  the  intellect  while  it  subdues  the  heart.  It  is  the  more  valuable,  inasmuch 
18  it  consists  chiefly  of  the  sermons  aud  other  instructions  of  the  Christian  pastor,  whose 
melnorial  to  the  Church  it  is,  stamped  with  fresh  and  livina:  interest,  so  that  as  we  read,  it 
Is  sometimes  hard  to  realize,  that  the  lips  that  uttered  them  are  now  closed  in  death,  and 
that  the  soul  from  which  they  sprang  h,is  gohe  to  its  reward.  '  Being  dead  he  yet  speak- 
eth  ;'  and  happy  will  it  be  for  us  all,  if  amidst  the  excitements  and  distractions  of  these 
imes,  the  excellent  counsels  of  our  departed  brother  shall  impress  us  with  a  more  solemn 
sense  of  the  exalted  duties  and  awful  responsibilities  of  the  ministry  of  reconciliation  in  the 
Church  of  the  living  God." — Protestant  Cliurchman. 

"This  is  the  title  of  a  large,  handsomely  printed  volume,  from  the  press  of  Stanford  and 
Swords,  containing  a  brief  biographical  memoir  of  the  late  Rector  of  St.  Paul's  Church, 
Louisville,  Ky.,  together  with  extracts  from  his  letters,  the  sermon  preached  on  occasion  of 
his  funeral,  by  Bishop  Smith,  minutes  of  conversation,  sermons,  and  various  fragments,  the 
collection  and  publication  of  which  was  earnestly  desired  by  a  large  number  of  Irs  friends 
and  parishioners. 

'  The  cliaracter  which  is  described  in  this  volume  is  eminently  that  of  a  Christian  minis 
ter,  and  thongh  the  seeker  after  bold  adventure,  or  vivid  incident,  may  not  find  within  it? 
pages  the  material  for  gratifying  his  peculiar  tastes,  the  record  of  a  good  man's  life  cannot 
be  read  without  interest  or  profit,  even  though  there  be  little  in  it  of  the  startling  or  the 
adventurous.  We  earnestly  commend  this  volume  therefore  to  the  attention  of  our  read- 
ers.*'— Evening   Gazette. 

"This  is  the  title  ol'a  very  handsome  octave  volume,  which  has  been  recently  published 
ID  New-Vork.  It  is  well  printed  on  fine  paper,  and  is  embellished  with  a  portrait  which 
will  strike  all  who  remember  how  the  lamented  original  looked,  as  an  excellent  likenesn 
The  volume  consists  of  a  memoir  of  Mr.  Jackson,  a  selection  from  his  sermons  and  letters, 
and  extracts  from  his  writings.  It  is  a  worthy  tribute  to  the  memory  of  a  good  man  la 
Ibis  co.nnmnity  no  recommendation  is  necessary  to  induce  persons  to  purchase  such  a  vol 
tune.  Of  .-ourse  his  numerous  friends  and  admirers  will  hasten  to  supply  thonuelve*  witk 
tof  ic9  of  till,  work  " — Louisville  Journal. 


V 


Valuahlc  Works,  published  hy  Stanford  Sf  Swords. 

HOBART^S   STATE    OF   THE   DEPARTED 

THE  STATE  OF  THE  DEPARTED. 

BY  JOHN  HENRY  HOBART,  D.  D. 

EtSHOP  OE  THE   PROT.    EPIS.    CHURCH  IN  THE  DIOCESE  OF  NEW-TOIIK. 

Fourth  Edition.     One  Volume.     \2mo.     50c. 

"  This  little  volume,  pp.  129,  contains  an  address  delivered  by  Bishop  Hobart  at  the 
uneral  of  Bisliop  Moore,  of  New-Vork,  in  1816  :  also,  a  '  Dissertation  on  the  State  of  De 
parted  Sjiirits,  and  the  Descent  of  Christ  into  Hell;'  written  by  Bishop  Hobart,  in  conse 
quence  of  exceptions  having  been  taken  to  his  funeral  address.  The  dissertation  i» 
published  as  last  revised  by  the  Right  Reverend  author.  Those  who  wish  to  inform 
themselves  upon  this  subject,  will  find  in  this  book  as  good  a  treatise  upon  it  as  they  will 
piobably  ever  meet  with." — Banner  of  the  Cross. 

"The  larger  portion  of  this  volume  is  occupied  by  'A  Dissertation  on  the  State  of 
Departed  Spirits,  and  the  Descent  of  Christ  into  Hell" — in  which  that  subject  is  discucied 
with  much  clearness  of  statement,  and  fulness  and  force  of  reasoning — presenting  the 
whole  argument  on  the  .'ide  adopted  by  the  Bishop  with  an  effect  and  in  a  compass  not 
elsewhere,  we  believe,  to  be  found  in  our  langua.'c." — Southern  Churchman. 

"Perhai)S  the  best  disjertatioii  on  the  very  important  question  as  to  the  state  of  the 
departed,  is  this  one  of  tlie  laineiitcd  Bishop  Hobart,  in  which  the  whole  subject  ie 
thorou;'hly  examined." — Providence  Atlas. 

"The  publishers  of  this  valuable  work  have  at  last  given  us  an  edition  in  a  style  some- 
thing like  what  its  merits  demand.  As  it  forms  one  of  the  volumes  prescribed  by  the 
House  of  Bishops  in  the  course  of  study  for  candidates  for  Holy  Orders,  it  is  quite  super- 
fluous for  us  to  commend  it." — Yimng  Churchman's  Miscellany, 

"  This  work  of  tlie  late  Bi.-liop  Hobart,  is  published  at  a  very  seasonable  time,  when 
every  doctrine  of  the  Churcli  is  called  in  question.  It  was  occasioned  by  the  Bishop's 
sermon  on  the  death  of  his  predecessor.  Bishop  Moore  of  New-Vork,  and  is  an  unanswer- 
able defence  of  the  doctrine  of  the  intermediate  state.  Extracts  are  given  as  well  from 
the  writings  of  Dissenters  as  from  those  of  the  ."Vnglican  Church;  and  the  distinction 
between  it  ami  the  Romish  doctrine  of  purgatory  is  clearly  pointed  out.  The  present 
edition  is  beautifully  got  up,  tlie  paper  excellent,  and  tlie  type  clear  and  good;  and  as 
the  work  itself  is  used  as  a  text  book  in  the  General  Theological  Seminary  of  the  Church, 
we  have  no  doubt  the  sale  thereof  will  be  even  more  rapid  than  it  has  been  from  its  first 
appearance,  and  speedily  repay  the  firm  who  have  issued  it  in  so  creditable  a  style."— 
National  Press. 


WYATT'S    PARTING   SPIRIT^S  ADDRESS. 

THE  PARTING  SPIRIT'S  ADDRESS  TO  HIS  MOTHER. 

BY  REV.  WM.  EDWARD  WYATT,  D.  D., 

EECTOE   OP   ST.   PAUL'S   PABISH,   BALTIMOKE. 

Fou  th  Edition.     One  Volume.     ISmo.  paper.     13c. 

'*  V/e  regal  <i  this  as  one  of  the  most  touching  and  beautiful  things  which  we  have  ever 
M;  equally  sound  and  judicicms,  it  is  calculated  to  JiflFuse  comfort  through  the  moum- 

tng  <iome  which  has  been  berelt  of  some  bright  flower  transplanted  from  this  sterile  earth 

to  tbe  Faiadise  of  Ood." — Yuung  Churchman's  Miscellany. 
«'A  f->urih  edition  of  this  beautiful  and   tender  little  thing  has  been  issued.     Ever*" 

Sarent  whc  has  lost   an   engaging   little   child,  wil'.   read   this  admirable  little  tract  witi 
veljr  inteft«t." — Albany  Spectator 


^ 


Devotional  Works,  published  hij  Stanford  h^  Swwdi, 

JENKS^    DEVOTIONS, 

ALTERED  AND  IMPROVED 

^Y  THE  REV.  CHARLES  SIMEON,  M.  A., 

FELLOW  OF  KING'S  COLLEGE,  CAMBRIDGE. 

From  the  33(Z  London  edUio7i.  One  volume.  l?>mo.  50c. 
"  Its  distinguishing  excellency  is,  tliat  far  tlic  greater  part  of  tlie  Prayers  appear  to  h<iT« 
MeB  prayed  and  not  written.  Tliere  is  a  spirit  of  humiliation  iu  them,  which  is  admua- 
Wjr  suited  totexpress  the  sentiments  and  feelings  of  a  contrite  heart.  There  is  alsi.  t 
fervor  of  devotion  in  them,  which  can  scarcely  fail  of  kinilliMg  a  corresponding  flame  (B 
tbe  breasts  of  thos^e  wlio  use  tliem.  But  it  is  needless  to  pronounce  an  eulogy  on  a  book 
Ike  value  of  which  has  been  already  tested  by  the  sale  of  many  myriads." 


NELSON    ON    DEVOTION. 

THE  PRACTICE  OF  TRUE  DEVOTION, 

W  RELATION  TO  THP:  KND,  AS  WKF.L  AS  THE  MKANS  OF  RELIGION 
WITH  AN   OFFICE   FOR    THE   HOLY   COMMUNION: 

BY  ROBERT  NELSON,  ESQ. 
One  volume.     lS?/io.     50c. 


HOBART^S    CHRISTIANAS    MANUAL. 

THE  CHRISTIAN'S   MANUAL 
OF    FAITH    AND    DEVOTION, 

CoD'aining  Dialogues  and  Prayers  suited  to  llie  Various  Exerercises  of  tbe 
Christiau    Life,  and  an  Exhortation  to    Ejai  ulatnry  Prayer,  with 
Forms  of  Eiaculatory  and  Other  Prayers. 

BY  JOHN  HENRY  HOBART,  D.  D., 

EISHOP  OF  THE  DIOCESE  OK  NEW-VOEK. 

One  thick   18mt>.  volume.     63c. 

"  Its  object  is  to  exhibit  and  enforce  the  various  exercises,  duties,  ani) 
privileges  of  tbe  Christian  life,  to  awaken  the  careless;  to  excite  the  iak«> 
warm ;  and  to  instruct  and  comfort  the  penitent  believer." 


THE    COIVIIVIUNICANTAS    MANUAL. 

CONTAININO  THK  ORDKR  FOR  THE    A  DM  I  MSTRATION  OF 

THE  HOLY  COMMUNION. 

BY  THE  LATE  BISHOP  HOBART,  OF  NEW-YORK. 

TO   WHICH    ARE    ADnKP 

PRAYERS  AND  MEDITATIONS. 
BY  BISHOPS  TAYLOR,   BEVERIDGE,  ANtJ  OTHERS. 

A  beaut  if  at  miniature  edition.     31c. 


PASSION   WEEK: 

THREE  SERMONS  OF  LANCELOT  ANDREWES, 

BISHOP  OF  WIXCHF.STEH, 

ON    THE    PASSION   OF   OUR   LORD. 

TO  WHICH  ARE  ADDED 

EXTRACTS    FROM    HIS    DEVOTIONS. 

One  volume.      JSmo.     38c. 

•*  Tho  aiithor  was  a  man  of  prayer,  'lull  of  faith  and  of  the  Holy  Ghost;'  his  thoughit 
kwre  often  of  the  thiii»rs  of  God,  and  \iu  life  was  of  as  hig'u  an  order  as  his  thoughts.  U 
Hit  atyle  U  soinewliat  old,  yet  it  is  full  of  life  and  point,  and  the  matter  rich,'  and  to  hioi 
•to  feels  drighi,  his  tbcioe  is  ever  new,  and  tliougii  commou  always  stirriDg-" 


Valuable  Works  published  by  Stanford  4*  Swords. 

BIOGRAPHICAL    NOTICES 

OF    SOMK    OF 

THE  MOST  DISTINGUISHED  JEWISH  RABBIES, 


TRANSLATIONS  OF  PORTIONS   OF   THEIR  COMMENTARIES,  AND  OTHER 
WORKS,  WITH  ILLUSTRATIVE  INTRODUCTIONS,  AND  NOTES. 

BY  SAMUEL  H.  TURNER  D.  D., 

PBOFESSOR  OF  BIBLICAL  LEARNING.  ETC.,  IN  THE  GEXEBAL   THEOLOGICAL  SEMINABT. 

■' >  One   Volume.     12mo.     75c. 

"The  Rabbies  wlio  are  the  subjects  of  this  volume,  are  J.-irclii,  Judah  Hallevi,  Aben 
Ezra,  Mainionidcs,  David  Kiinchi,  Abarbanel,  and  Saadia  the  Gaoii,  names  ol'  great  emi- 
nence and  of  frequent  occurrence  in  the  writinifs  of  modern  divines.  Tlie  brief  account 
of  them  here  given,  accompanied  with  extracts  from  their  works,  will  be  found  to  be  a 
valuable  help  for  students  of  theolojiy,  and  highlj'  satisfactory  to  general  readers,  as  af- 
fording important  and  instructive  information  not  easily  accessible.  The  want  of  such  a 
work  is  .-o  obvious  that  one  is  surprised  thai  it  was  not  sooner  supplied. 

"  We  should  welcome  tlie  volume  if  it  were  only  for  the  object  at  which  it  directs  and 
professedly  aims.  But  it  has  an  ulterior  object,  which  is  of  vastly  greater  imi)ortance. 
and  which  is  thus  intimated  in  the  author's  preface: 

"  '  A  careful  ri  adinir  of  Jewish  books,  and  an  uninterrupted  study  of  the  Hebrew  Bible, 
in  connection  with  the  Gn^ek  Testament  which  embodies  its  spiritual  development,  foi 
lowed  also  by  iutelli.rent  and  earnest  proclamations,  proving  that  Jesus  of  Nazuretii  is  the 
true  Messiah  piedicted  by  the  Hebrew  prophets,  is  quite  a  different  thing  from  golden 
promises  of  national  supremacy  and  aristocratic  dignity  to  be  enjoyed  in  the  laud  of 
Palestine.  Some  indolent  Juws,  whose  situation  would  probably  be  improved  by  almos) 
any  change,  and  some  also  of  a  better  class,  with  warm  imaginations  and  lively  hopes 
may  be  temporarily  influenced  by  such  representations;  but  on  the  more  steady,  indus- 
trious, and  thoughtful  portion  of  the  Hebrew  community,  influences  of  a  very  differeni 
kind  must  be  brought  to  bear.  Tliey  must  be  made  to  feel  that  Judaism,  from  its  very 
nature,  could  not  have  been  intended  for  perpetuity,  some  of  its  judiciary,  and  most  of 
its  ceremonial  requisitions  being  only  compatible  with  a  peculiar  state  of  society ;  thai 
the  views  of  the  future  which  it  developes  have  either  already  begun  to  open  in  the  past 
advent  of  Messiah,  and  the  progress  and  e.\tent  of  his  spiritual  kingdom,  or  else  are  noj 
to  be  hereafter  expected,  and  consequently  its  prophecies  are  a  failure  ;  and,  that  Chris- 
tianity, not  indeed  as  practically  exhibited  by  a  great  body  of  its  professed  advocates,  but 
ns  really  existing  in  the  systemof  our  Lord  and  Master,  and  showingitself  in  the  heavenly 
character  of  its  true  believers,  is  that  new  covenant  and  law  which  God  declared  by  hi« 
holy  prophets,  that  in  due  time  he  would  substitute  in  the  place  of  the  earlier  and  less 
perfect  dispensation.  To  support  such  a  superstructure,  requires  a  foundation  not  only 
solidly  laid  in  deep  religious  character  and  zeal,  but  also  in  sound  Hebrew  learning ;  and 
the  author  is  compelled  to  say  that  he  cannot  discern,  in  the  signs  of  the  times,  so  far  as 
they  have  come  under  his  own  observation,  any  very  clear  indications  of  its  rapid  pro- 
jfress.  Man's  ever  chtmgeful  theories  are  readily  embraced  ;  but  God's  Holy  Word,  which 
Mauds  immutable,  and  shall  so  stand  forever,  is  locked  up,  even  to  multitudes  of  its  ex- 
pounders, in  dead  languages  which  they  cannot  understand.' 

"  We  would  earnestly  cjmmend  this  work  as  one  which  rests  the  duty  of  the  conversion 
of  the  Jews  on  sound  principles,  and  points  out  the  great  advantages  to  be  derived  from 
dhe  ancient  Rabbies  in  well-conducted  efforts  of  this  nature.'" — Churchman. 

"  It  contains  a  great  deal  of  interesting  information  concerning  a  class  of  men,  of  emi. 
ncnce  in  their  day,  and  still  regarded  with  veneration  by  the  Jews,  of  whom,  moreover 
the  great  body  of  our  people  know  but  little.     It  ought  to  be  widely  read." — Courier. 

"  It  is  beyond  all  doubt  a  highly  interesting  and  instructive  work,  and  scmethiognev 
in  the  currelt  literature  of  the  day."— Tr««  5iin 


Valuable  WorJcs,  puUished  hy  Stanford  8f  Swords. 

MANTES   HAPPINESS  OF  THE    BLESSED 

THE  HAPPINESS  OF  THE  BLESSED 

CONSIDERED  AS  TO 

THE  PARTICULARS  OF  THEIR  STATE  ; 

THEIR  RECOGNITION  OF  EACH  OTHER  IN  THAT  STATE 

AND  ITS  DIFFERENCE  OF  DEGREES. 

TO  WHICH  ABE  ADDED 

MUSINGS  ON  THE  CHURCH 

AND  HER  SERVICES. 

BY    RICHARD    MANT,    D.D., 

I-ORD  BISHOP  OF  DOWN  AND  CONNOR. 

One  volume.     12mo.     75c. 

"  We  would  have  this  volume  find  its  way  into  every  Christian  family  where  there  it 
one  person  that  can  read.  If  scriptural  truth  and  warm  devotion  can  commend  a  book, 
this  will  not  be  neglected. 

"  Bishop  Mant  as  a  poet  is  not  duly  appreciated.  Whether  this  arises  from  a  distaste 
for  the  Sonnet,  or  from  an  idea  that  he  has  merely  imitated  Wordsworth,  it  is  equally  a 
mistake.  His  sonnets  are  generally  carefully  constructed,  and  seldom  lacking  in  elevation 
of  sentiment.  They  sometimes,  it  is  true,  are  not  so  well  compacted  and  pointed  as  the 
form  require.",  but  this  is  owing  to  the  didactic  tone  which  many  of  their  subjects  neces- 
sitate. Above  all  they  are  full  of  the  genuine  Anglican  feeling  which  Wordsworth  often 
does  not  display.  The  reader  of  the  '  Musings'  will,  we  think,  feel  that  this  series  ii 
more  animated  by  a  Church  spirit  than  Wordsworth's." — Churchman. 

"  Sonna  in  doctrine,  rich  in  thouglit,  beautiful  in  style,  and  devotional  in  its  character, 
this  work  ranks  among  the  choicest  specimens  of  English  Theological  literature.  It  has 
ftlready  become  endeared  to  thousands  of  Christian  Churchmen,  with  whom,  like  '  Scenes 
iu  our  Parish,'  and  the  '  Christian  Year,'  it  is  a  household  volume." — Calendar. 

"No  Christian  can  read  this  volume  without  having  his  intelligent  faith  and  hope, 
strengthened  and  confirmed.  Whatever  difference  of  opinion  may  exist  on  points  of  ec- 
clesiastical policy,  or  even  upon  doctrines,  such  books  as  this  form  a  point  of  altractioD 
where  the  redeemed  of  every  Christian  creed  can  meet  in  peace  and  harmony,  and  sit 
together  at  the  threshold  of  heaven  to  talk  of  their  future  union  where  sebts  and  parties 
will  be  unknown.  There  is  that  in  Bishop  Mant's  style  which  commands  the  reader's  un- 
X'earied  interest." — Commercial. 


MANTES    HOR/E    LITURGIC/E. 

BEING 

A  GUIDE  TO  UNIFORMITY  I\  THE  CELELRATION 

OF  DIVINE  SERVICE. 

BY  THE  RT.  REV.  RICHARD  MANX,  D.  D., 

I.ORD   BISHOP   OF     nOW.V    AND   CONNOR. 

WITH  ADDITIONS,  TO  ADAPT  IT  TO  THE  AMERICAN  CHURCH, 

BY  THE  REV.  W.  D.  WILSON,  M.  A. 
One  Volume.     12mo.     75c. 

"  We  earnestVy  commend  this  volume  to  the  attention  of  trie  clergy  ot  the  Church,  aa 
s  work  the  want  of  which  has  been  long  felt,  pivrticularly  in  this  country.  Bishop  Mant 
has  ably  fulfilled  the  task  imposed  upon  himself,  and  the  Notes  and  Additions  of  tho 
American  editir  are  judicious  and  commendable.  We  trust  that  those  who  are  just  en- 
tering upon  their  sacred  calling,  will  give  heed  to  the  counsels  of  this  volume,  that  they 
may  t'^ffin  aright,  and  that  the  beautiful  fabric  of  our  liturgy,  bequeathed  by  the  noble 
army  of  Uiartyrs  and  confessors,  may  preeewt  that  beaut)  of  uniformity  which  they  in- 
tended, uudis^gured  by  the  crude  notions  of  those  who  would  gild  refined  gold,  or  paiat 
liie  lily." 


Valuahh   WorJcs,  puUished  by  Stanford  if  SworJji. 


MERCY    TO    BABES: 
A  PLEA  FOR  THE  CHRISTIAN  BAPTISM  OF  INFANTS 

ADDRESSED  TO  THOSE  WHO  DENY  THE  VALIDITY  OF  THAT  PRACTICB, 
UPON  THE  GROUNDS  OF  THE  DOCTRINE  OF  BAPTISM,  AND  THE 
ETERNAL  SENSE  OF  HOLY  WRIT,  AND  OF  THE  DOMES- 
TIC. SOCIAL,  AND  RELIGIOUS  NATURE  OF  MAN. 

BY    THE 

REV.  WILLIAM  ADAMS,  S.  T.  P. 

PPKSBTTER    OF    THE    PROTESTANT    EPISCOPAL    CHURCH     IN    THK    DIOCESE    Ot 
WISCONSIN. 

One  Volume.     12mo.     63c. 

"  Adams'  '  Mercy  for  Babes'  is  a  book  of  rare  originality  and  power.  It  is  an  argument 
of  no  ordinary  cogency,  well  conceived,  and,  in  the  main,  well  put,  (or  tlie  right  of  infant* 
to  the  seal  of  blessing  in  the  sacrament  of  baptism.  The  writer  eschews  controversy,  and 
undertakes  to  lay  down  his  doctrine,  and  prove  it,  on  its  own  merits  from  the  Bible  only. 
He  does  it,  and  does  it  well.  We  know  a  case  in  which  his  end  has  been  attained.  An 
anxious  and  intelligent  '  inquirer'  was  distressed  by  some  of  the  common  specious  objec- 
tions to  infant  baptism,  which  are  so  successful  with  the  many  who  have  neither  ability 
nor  iuclination  to  examine  thoroughly  into  their  validity.  'Mercy  for  Babes,'  was  recom- 
mended, and  the  result  was  perfect  satisfaction.  The  ground  was  cut  up  beneath  the  con- 
troversial statements  that  had  given  trouble,  and  they  lost  all  their  value.  The  literal 
truth  of  Scripture  destroyed  them.  Tliey  were  not  opposed — not  refuted — there  was  no 
room  left  for  them.  Truth,  exhibited  by  no  mealy-mouthed  asserto;-,  but  with  honest 
plainness  and  earnestness,  took  hold  of  the  mind,  convinced  it,  preoccupied  it,  and  left  no 
room  for  adverse  sophistry  and  false  assertion. 

"But  one  need  not  be  in  perplexity  because  of  anti-pasdo-baplist  assaults  on  the 
Church's  love  for  little  children,  to  profit  by  Mr.  .\dams'  book.  Not  for  many  a  day  have 
we  met  with  one  that  will  better  repay  any  reader  for  his  trouble  and  time  laid  out  in 
piving  it  a  careful  perusal.  It  is  most  clearly  written  under  a  sense  of  want.  The  writer 
felt  that  he  had  something  to  say  which  had  not  yet  been  said  as  he  could  say  it,  and  thai 
nok  was  the  time  to  give  it  utterance.  He  has  done  so  in  unstudied  honest  plainness,  and 
has  shown  that  he  was  right.  Late  years  have  brought  out  several  good  works  on  branches 
of  the  paedo-baptist  question  ;  this  is  the  first  that  has  touched  the  root." — Church  Times, 

"We  have  peculiar  pleasure  in  announcing  the  work  whose  title  we  have  given  above 
in  full,  and  which  conveys  a  very  accurate  idea  of  the  peculiar  nature  of  the  track  which 
the  author  has  chosen  to  pursue.  He  leaves  untouched  many  of  the  branchesof  the  argu- 
ment for  the  baptism  of  infants  wliich  have  already  been  ably  and  sufficiently  discussed 
by  preceding  writers,  and  confines  himself  to  what  he  v/ell  calls  '  the  grand  question' — 
its  moral,  religious,  domestic,  and  social  considerations;  rightly  ju<lging  that  when  this  is 
felt  as  it  should  be,  minor  questions  will  be  easily  agreed  upon.  He  is  evidently' in  earnest; 
he  writes  from  the  heart:  and  only  seeks  readers  who  are  equally  in  earnest,  and  who  see 
and  fi'el  the  deep  and  solemn  importance  of  the  subject.  It  is  all  the  more  valuable  as 
'a  book  written  for  plain  people,  and  for  common  sense  people;'  and  that  the  authoi 
'comes  I'orward,  not  as  a  controversialist  to  attack  others,  or  to  enter  into  discussion  with 
any  champion  of  the  opposite  views.'  'This,'  he  says,  'is  not  liis  object — his  purpose 
is  far  different;  he  wishes  to  lay  clearly  and  plainly  before  those  who  doubt  or  deny  infant 
fcaptism,  the  giounds  for  his  own  belief  that  are  to  be  found  in  tlie  Scripture; — to  lay  il 
fcofore  them  as  persons  that  have  a  real  and  \ital  interest  in  it  as  professing  Christians 
PS  persons,  too,  that  have  the  Bible  in  their  hands,  are  bound  to  search  for  the  truth 
tbere.'  "  —Banner  of  the  Crost 


Valuahlc   Works,  puhlished  hy  'Starrford  !f  Suord*. 

RICHARDSON'S    REASONS. 
The  Churchman's  Reasons  for  his  Faith  and  Practice. 

WITH    AN    APPENDIX    ON    THE    DOCTRINE    OF    DEVELOPMENT. 
BY    THE 

REV.  N.  S.  RICHARDSON,  A.  M 

AUTHOa   OF   "  REASONS   WIIV   I  AM   A    CHUaCHSIAN,"   8iC.,   kC,   IlC 

One  volume.     l2mo.     15c. 

CONTENTS.  Chapter  I— Iiitrodiiction.  H— Tlie  Church  a  Vistble 
Society.  Ill — The  Ministry  Christ's  Positive  Institution.  IV — The  Chris- 
lian  iVIinistry  consisiing  of  Three  Orders.  V — Same  siihject  continued 
VI — Same  sul^ject  continued.  VII — Developments  of  IVIodern  Systems. 
VIII — The  Unity  of  the  Church,  and  tlie  Sin  and  Kvils  of  Scliism.  IX — 
Liturgies.  X — Popular  Objections  against  the  Church  answered.  Appendix 
— Essay  on  the  Doctrine  of  Develo[)inent. 

"We  are  g\ad  to  see  this  book.  It  is  one  of  the  kind  '.vliich  tlie  age  requires,  and  we 
ore  happy  to  believe,  it  is  also  seeking'.  Tlier."  arp  e'trrost  minds  and  honest  hearts,  in 
every  religious  denomination,  who  see  the  evils  groir»n:'  out  of  the  divisions  in  Christen- 
(ioiii;  and  who  are  seriously  inquiring  whether  these  thii  is  ought  to  i>e.  The  result  of 
such  an  investigation,  undertaken  with  such  a  purj).."''  i»a..  hardly  be  doubtful.  It  will 
be  a  conviction  that  'God  is  not  the  author  of  conlu^ioo  out  of  order;'  that  He  hai 
instituted  but  one  Body  as  the  Church  ;  and  that  all  who  arc  not  in  communion  with  thia 
Cody,  of  which  Christ  is  the  head,  are  in  what  the  Scriptures  call  schism.  Having  arrived 
at  this  point,  the  vital  question  comes,  what  IS  the  Church?  Where  can  be  found  those 
signs  of  a  Divinely  organized  Body,  which,  originating  in  the  appointment  of  Christ,  ha< 
continued  to  this  day,  and  thus  gives  assurance  that  he  has  been  with  it  according  to  his 
promise,  is  with  it,  and  will  continue  to  be  with  it,  'even  unto  the  end  of  the  world  ?'  To 
those  who  are  seeking  for  instruction,  that  their  judgment  may  be  guided  to  a  right  deter- 
mination of  this  question,  we  recommend  this  liraely  book.  The  subject  of  it  is,  'The 
Church  of  God;  its  Visjbilitv,  Ministry,  Unity,  and  Worship.' 

'•Wo  are  glad  to  see  that  the  reverend  author  has  devoted  one  chapter  to  the  '  Develop- 
ments of  Modern  Systems.'  The  argument  derived  from  this  subject  is  calculated  more 
than  any  other,  we  think,  to  lead  men  to  discover  the  errors  and  nnsoundness,  and  insuffi- 
ciency of  those  systems.  They  cannot  stand,  in  the  judgment  of  sober-minded  seeker* 
»fter  truth,  with  their  divisions,  vascillations  and  heresies;  before  the  Scriptural  truth. 
Apostolic  order,  regular  Succession,  and  uninterrupted  continuance  of  the  'Holy  Catholio 
Chtjrch.'" — Banner  of  the  Cross 


WHAT  IS  CRISTIANITY? 

BY  THOMAS  VOWLER  SHORT, 

One  volume.      12mo.     50c. 

"Indistinctness  on  religious  subjects  is  a  great  evil,  particularly  to  the  young;  but  tho. 
olo^cal  clearness  does  not  always  lead  to  Christian  edification  and  practical  holiness.  It 
has  been  the  endeavor  of  the  author  to  combine  distinct  views  on  the  leading  tenets  of 
Christianity  with  that  earnestness,  without  v/hich  religion  is  apt  to  dwindle  into  a  more 
form.  He  has  tried  to  place  before  his  readers  not  words  only,  but  ideas-  to  give  tbera 
that  which  might  guide  them  in  the  path  to  heaven — tu  impress  on  them  the  fundainnata) 
truths  of  our  holy  faitli — and  to  point  out  how  tl.'s  faith  should  show  forth  its  ellect^  in  tba 
i>cotirreiiccs  oi  iif^." 


Valuable  Works,  published  by  Stanford  Sf  Swords. 

MARK  WILTON; 


OR, 

THE   MERCHANT'S    CLERK. 

BY  THE 

REV.  CHARLES  B.  TAYLER, 

AUTHOR  OP  "  LADY  MAEY,"  "  MARGARET,"  "  RECORDS  OF  A  GOOD  MAN'S  LIFE,"  KTO. 

One  handsome  volume.     12mo.     75c. 


«'  An  excellent  book  to  place  in  the  hands  of  youn?  men.  Mr.  Tayler  is  a  good  writer 
RDtl  a  fine  preacher.  Devoted  to  the  .service  of  his  IVhister,  he  strives  both  by  his  pen  and 
tongue  to  guard  the  unwary,  instruct  the  ignorant,  direct  the  doubtful,  reclaim  the  wan 
derer,  and  guide  the  steps  of  all  into  the  paths  of  peace.  This  volume-  teaches  the  im 
portance  of  resisting  sin,  by  showing  the  difficulties  and  sorrows  which  a  compliauce  with 
its  temptations  involve. — Episcopal  Recorder. 

"  This  volume,  in  the  deep  interest  which  its  perusal  e.xcites,  is  not  inferior  to  the  au 
thor's  '  Records  of  a  Good  Man's  Life,'  which,  as  every  reader  knows,  is  awarding  to  it 
very  high  praise.  The  pictures  of  individuals  and  families  are  so  life-like,  the  various 
shades  of  character  so  finely  and  accurately  drawn,  that  the  reader's  attention  is  rivetted 
from  first  to  last.  The  narrative  is  autobiographical,  and  is  written  with  such  an  air  of 
candor,  and  interspersed  with  reflections  so  natural  to  the  incidents,  that  it  is  really  diffl 
cult  to  divest  one's  self  of  the  impression  thai  it  is  truth  and  not  fiction.  In  one  respect 
we  think  '  Mark  Wikon  '  is  even  superior  to  the  author's  former  productions— the  four 
fold  phase  of  character  exhibited  in  the  narrative  is  preserved  with  astonishing  fidelity 
and  clearness.  Tliose  are  exemplified  in  the  character  of  a  family  of  high  worldly  integ- 
rity,- of  another,  whose  whole  domestic  discipline  is  rejulated  by  the  elevated  prece|)t8 
of  Christian  principle;  of  a  youns  man,  a  fellow  clerk  of  Wilton's,  remarkable  for  hi» 
decision  and  firmness  of  Christian' character ;  and  of  Mark  Wilton,  easily  seduced  from 
virtu",  lacking  strength  to  resist  example  and  vicious  influences,  often  wanderin?  far  from 
rectitude,  yet  a'jain  impulsive  for  good  when  arrested  in  his  downward  path.  The  subor- 
dinate cliaracters  serve  to  make  apparent  these  distinctions  We  would  that  the  book 
were  carefully  read  by  all  for  whom  it  is  especially  designed— the  clerks  in  a  groat  city, 

N  Y.  Commercial  Advertiser 


Valuable  Works,  published  by  Stanford  4*  Swords. 

H  AV  K  S  T  0  N  E  : 

ATALE  OF  AND  FOR   ENGLAND  IN  184— 

FKOM  THE   THIRD   LONDON   EDITION. 

EDITED  BY  THE  REV.  DR.  WILLIAMS, 


OF  SCllENECTADY. 


2     vols.      12/710.         $1     50. 


"Wo  have  not,  for  years,  fouiitJ  ourselves  so  deeply  absorbed  in  the  perus!  of  any 
work  of  fiction.  A  tale  of  more  profound  and  sustaiued  interest  we  have  never  mot.  The 
skill  with  which  incident  after  incident  is  made  to  sustain  the  attention  ;  and  with  which 
moral  and  religious  truths  of  the  hishest  moment  are  interwoven  without  effort  or  affecta 
tion ;  the  rich  and  exhaustless  variety  of  thought,  anil  imag^ery,  and  diction,  whicli  affords 
a  continual  relief  and  enjoyment-^the  exquisite  beauty  of  its  descriptions — the  force  and 
srrapdeur  of  its  tragic  incidents — and  the  high  philosophy  which  breathes  in  every  page, 
and  brings  out  such  a  noble  moral  throughout — all  appear  to  us  to  place  this  work  on  so 
high  an  elevation,  that  we  should  not  find  it  easy  to  point  to  any  work  of  fiction  chanicter- 
ized  by  so  great  a  combination  of  excellencies.  Some  of  the  scenes  appear  to  us,  not 
inferior  in  power  to  the  very  best  of  Walter  Scott.  The  discovery  by  Margaret  of 
Wheeler's  wickedness ;  the  escape  of  Villiers  and  Bentley  from  the  destruction  meditated 
oy  Pearce;  the  attack  of  the  mob  on  the  inn,  and  its  defence  by  Villiers;  the  death  of 
Wheeler;  the  recovery  of  the  lost  cliild  by  Villiers,  and  his  repentance  ;  have  been,  we 
think,  very  rarely  equalled.  Of  the  principles  of  the  work  as  an  expression  of  Church 
principles,  we  cannot  speak  too  highly.  The  comprehensivi^ness  and  depth  of  its  views— 
the  noble  examples  which  it  presents;  the  singular  judgment  with  which  it  discriminates 
true  Catholicism  from  Romanism  ;  and  the  advice  which  it  administers  to  some  persons 
who  have  verged  towards  the  Church  of  Rome  ;  all  render  this  work  an  invaluable 
resource  to  those  who  arc  attached  to  the  Church,  on  the  highest  and  purest  principles." — 
English  Revieid. 

"  There  are  two  words  in  our  language  the  '  bans  '  of  whose  marriage  we  would 
solemnly  '  forbid.'  '  Religious '  and  '  novel  '  are  not  merely  paradoxical  but  directly 
autagouislical ;  and  religious  novels,  and  novelties  in  religion,  are  alike  objects  to  which 
we  always  eive  a  wide  berth.  There  is  no  general  rule,  however,  without  its  evc-eption  , 
and  as  the  Roman  Cato  could  give  character  and  respectability  to  the  lowest  office  in  the 
State,  by  ussiiming  its  duties,  so  even  the  religious  novel  maybe  raised  from  its  deep 
degradation  by  the  combined  energies  of  a  powerful  intellect,  a  refined  taste,  an  Anglo- 
Saxon  common  sense,  a  chastened  yet  glowing  imagination,  a  keen  yet  pofished  irony,  a 
profound  yet  transparent  philosophy,  a  quiet  yet  ardent  love  for  the  Church,  and  a  calm 
yet  devoted  piety.  All  these  have  united  to  give  character  to  '  Ha.vkstone,'  which  has 
leached  a  third  edition  in  England,  and  is  soon,  we  are  informed,  to  be  republished  iu 
this  country.  It  is  an  anonymous  publication,  but,  unless  there  be  two  minds  of  precisely 
the  same  character  and  calibre,  we  cannot  be  mistaken  when  we  claim  for  it  the  paternity 
of  the  learned  and  accomplislmd  author  of  'Christian  Morals'  and  'Christian  Politics.'  " 
—OharUston  Gospel  Mcssi  n^er 


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